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BIOLOGY 
LIBRARY 

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PRINCIPLES  OF  ";: 

ANIMAL  UNDERSTANDING 


A  Constructive  Essay  on  the  Intercourse 
in  the  Animal  World 


BY 

HERMANN    TOENJES 


Copyright,    1905,    by    H.     TOENJES,     New  York 


QL7S5 


BIOLOGY 

LIBRARY 
G 


CONTENTS. 


INTRODUCTION; 5 

Part  I.— PRINCIPLES  OF  ANIMAL  UNDERSTANDING. 

Chapter  I. — The  Fundamental  Basis  of  Intercourse 8 

Chapter  II. — Instinct  and  its  Relation  to  the  Subject II 

Chapter  III. — The  Basis  of  Thought  Transference 13 

Chapter  IV. — Emotion  and  its  Relation  to  the  Subject 19 

Chapter  V. — Emotional  Effects,  continued — Their  Relation  to  Demon- 
strative Expressions 20 

Chapter  VI. — Evolution  of  Sound-producing  Organs   and  the  Sucept- 

ibility/of  Hearing  Faculties 24 

Chapter  VII.— On     Habit     and    Inheritance— Their    Relation    to    the 

Subject 33 

Part  II.— THE  VARIOUS  FORMSAOF  EXPRESSION. 

Chapter  VIII. — Rational   Development   of  Modes   of    Expression,    by 

Reasoning  from  Intuitive^Ideas  .. 38 

Chapter  IX. — On  Gestures — Vocal  Sounds  and  Signs 47 

Chapter  X. — Miscellaneous  Forms  and  Conclusion 55 


INTRODUCTION. 


The  title,  heading  this  work,  is  to  signify  the  functions  which 
imply  the  principles  by  which  the  animal  kingdom  is  enabled  to 
afford  a  perfect  mutual  understanding  in  the  same  manner  as 
language  serves  humanity.  It  seems  not  to  be  proper  and  avail- 
able to  name  the  subject  "animal  language,"  although  these  func- 
tions, as  it  will  be  demonstrated  hereafter,  renders  to  the  animal 
the  same  service  as  language  does  to  man. 

It  is  a  prevailing  opinion  among  the  public  that  animals  are 
not  endowed  with  the  proper  means  in  order  to  express  and 
demonstrate  their  feelings  and  motives  to  each  other  and  estab- 
lish an  understanding  to  benefit  their  personal  welfare.  It  is, 
furthermore,  erroneous  to  deny  the  animal  world  emotional  and 
spiritual  faculties,  because  they  are  the  very  fundamental  impul- 
sive principles,  which  impel  the  individual  to  adapt  and  modify 
the  organic  structure  for  the  utility  of  demonstration  in  order 
to  express  and  reveal  themselves  to  the  outer  world  through 
certain  modified  actions  in  a  systematical  manner. 

But  we  must  bear  in  mind  that  the  emotional  and  spiritual 
principles  of  all  organic  beings  are  essentially  alike;  but  their 
nature  of  intensity  is  related  to  the  rank  and  order  to  which  that 
individual  belongs  in  the  organic  world.  The  intensity  of  impulse 
of  affection  grows  gradually  and  equally  with  the  progress  of 
organic  evolution ;  that  is,  with  the  beginning  of  the  rudest  form 
of  organic  life,  through  all  phases,  up  to  man.  Of  course,  spiritu- 
ality is  attributed  more  to  the  higher  orders  in  the  organic  king- 
dom, especially  to  man ;  though  the  pathetical  principles  are  attrib- 
uted to  every  organic  being,  because  they  constitute  essentially 
the  fundamental  basis  of  the  psychological  constitution. 

It  must  be  pointed  out  here  that  the  emotional  principles,  rep- 
resenting the  principles  of  individuality,  imply  the  impulse  to 
reveal  and  express  themselves  and  consequently  induce  the  intel- 
lect to  exert  available  modes  of  demonstration  on  the  physical  plan, 
through  certain  modified  forms,  such  as  gestures,  poses  and 


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sounds.  Hence,  though  every  organic  being  possesses  these  psy- 
chological principles,  it  must  have,  according  to  its  relation  to  the 
species,  its  own  certain  form  of  demonstrative  expression  in  order 
to  cornmunicate  with  its  fellow-being,  as  man  does  through  his 
rational  language. 

It  is  furthermore  a  prevailing  opinion  among  the  public,  that 
a  perfect  understanding  can  only  be  acquired  on  the  basis  of  a 
systematical  language  as  man's ;  and  though  the  animal  kingdom 
is  not  endowed  with  those  organic  faculties  to  that  extent  as  man, 
in  order  to  construct  a  rational  language,  it  is  concluded  that  the 
primitive  forms  of  demonstration  of  the  animal  would  not 
deliberate  a  result  of  a  perfect  understanding.  These  forms 
were  only  an  imperfect  medium  for  intercommunication;  es- 
pecially the  primitive  individuals  being  in  the  first  stages  of 
organic  life,  as,  for  instance,  protozoa,  vermes,  molusca  and  simi- 
lar organic  beings.  And  though  among  those  lower  individuals 
exists  an  harmonious  understanding,  which  is  demonstrated  by 
the  results  of  their  mutual  welfare,  there  is  sufficient  proof  that 
these  classes  of  organic  life  do  possess  very  perfect  means  for  the 
purpose  of  personal  intercourse,  although  these  individuals  are 
anatomically  not  adapted  to  modify  any  form  of  demonstration,  to 
communicate  with  each  other.  Now,  though  here  the  forms  of 
communication  dependent  on  the  physiological  basis  are  excluded, 
these  classes  of  organic  beings  are  naturally  impelled  to  modify 
forms  of  communication  dependent  on  the  psychological  ground. 

Hence,  concluding  from  this,  I  shall  have  to  state  that  the 
manifestation  of  animal  intercommunication  and  understanding 
essentially  depends  on  the  ground  of  psychological  intercourse; 
that  is,  transmission  of  feelings  and  motives  or  thought  transfer- 
ence; and  that  the  forms  of  communication,  dependent  on  the 
physiological  ground,  are  coming  merely  in  the  secondary  place, 
such  as  gestures  and  sound-producing. 

It  will  be  the  main  object  of  this  work  to  demonstrate  this. 
Moreover,  though  the  whole  manifestation  of  animal  intercourse 
has  in  its  modus  not  the  least  resemblance  with  the  systematical 
human  language,  it  would  be  improper  to  title  the  subject,  "ani- 
mal language."  But  though  nevertheless  these  manifestations  in 
the  animal  world  objectively  effect  a  rational  understanding,  the 
only  available  term  to  be  adopted  could  therefore  be  animal  under- 


standing;  and  the  ground  from  which  these  forms  of  under- 
standing originate  may  be  termed,  collectively,  the  principles  of 
animal  understanding,  because  they  imply  at  the  same  time  the 
faculty  of  demonstration  and  the  power  of  comprehension. 

Hence,  this  term  implies  logically  the  analyzation  of  the  con- 
stitutional ground  of  these  principles,  and  therefore,  will  this  be 
the  tendency  and  scope  of  this  work,  while  the  forms  and  modes 
of  gestures  and  sound-producing  will  be  treated  negatively,  to  a 
certain  extent,  in  so  far  as  it  is  necessary  to  perfect  the  elucida- 
tion of  the  subject.  This  is,  for  certain  reasons — firstly,  it  would 
be  too  exhaustive,  and  secondly,  the  forms  and  modes  of  gestures 
arid  sound-producing  are  too  familiar  to  most  every  one,  that  they 
need  an  extra  illustration  in  this  work.  Therefore,  I  have  to  state 
here  in  advance  to  the  kind  reader  that  the  plan  of  this  work  is 
mostly  based  on  the  psychological  ground  and  treated  on  from  the 
view  of  the  transcendental  standpoint. 


PART   I. 

PRINCIPLES  OF  ANIMAL  UNDERSTANDING. 


CHAPTER  I. 

THE   FUNDAMENTAL   BASIS   OF  INTERCOURSE. 

The  constitution  of  an  'organic  being  consists  essentially  of 
two  different  parts:  the  physical  and  the  psychological.  The 
physical  part  contains  the  principles  of  sensation  and  the  various 
forms  of  dynamic  forces  and  plastical  energies.  Every  form  of 
energy  and  principle  of  motion  is  tending  to  exert  expedient 
instrumentality  of  power  and  sense.  The  psychological  part 
involves  the  principles  of  the  soul,  their  nature  being  termed 
emotion  and  mentality. 

Hence,  soul  and  mentality  constitute  the  transcendental  entity 
of  the  organic  being.  From  their  center  are  emerging  the  affects, 
known  as  love,  hatred  and  the  feelings  of  pain  and  pleasure.  The 
psychological  constitution  of  the  organic  being  is  furthermore 
adaptable  and  susceptible  to  two  different  pathetical  tendencies, 
which  are  objectively  diametrical  to  each  other;  one  is  the  sym- 
pathetical  and  represents  benevolence  and  love;  the  other  is  the 
anti-pathetical,  and  represents  selfishness  and  hatred. 

In  compliance  with  natural  law,  that  is,  the  spontaneous  and 
absolute  evolution  of  life  and  the  innate  transcendental  principles, 
the  organic  being  is  brought  into  its  individual  existence.  This 
process  is  termed  individualization.  Moreover,  simultaneously 
with  the  first  step  into  individual  existence  are  beginning  the 
primeval  states  of  feelings  and  intellectual  manifestations,  postu- 
lated fundamentally  on  the  predominating  feelings  of  pleasure  to 
exist,  that  is,  the  pleasant  feeling  implying  the  desire  to  maintain 
existence. 

Furthermore,  with  the  coming  into  organic  existence,  the 
intellect  (the  soul)  of  the  being  must  simultaneously  manifest 
itself  in  correlation  with  the  linear  progression  of  physical  develop- 
ment, also  a  progression  of  comprehension  and  objectivity.  This 
must  naturally  increase  the  intensity  of  the  want  and  pleasant 
feeling  to  maintain  the  existence  of  individuality. 


Simultaneously,  when  the  intellect  exerts  its  individuality,  are 
also  the  powers  of  sense  and  the  innate  visuality  (postulate  of 
sight)  becoming  developed.  The  synthetical  expansion  of  innate 
visuality  and  intellectual  objectivity  and  also  emotion  constitute 
the  wider  range  of  transcendental  individuality  of  the  organic 
Seing.  The  impulse  to  expand  and  maintain  individuality  may  be 
termed  the  tendency  of  individualization. 

By  the  power  of  innate  visuality,  the  organic  being  perceives 
and  registers  from  the  very  beginning  of  its  origin  the  figurative 
outlines  of  all  objects  it  is  coming  in  contact  with.  By  this 
process  consciousness  and  memory  are  becoming  synthetically 
constructed  and  expanded;  this  is  again  equally  an  expansion  of 
transcendental  individuality. 

Moreover,  though  from  the  transcendental  view  all  organic 
beings  are  pathetically  related  to  each  other,  they  are  more  or  less 
capable  to  perceive  introspectively  the  visual  objects  registered  in 
each  other's  transcendental  constitution,  respectively,  the  sub- 
consciousness. 

Furthermore,  though  the  intensity  of  the  individualizing  im- 
pulse characterizes  the  pathetical  disposition  of  the  organic  being, 
whether  the  tendency  is  too  extreme  or  selfish  and  anti-pathetical, 
or  the  tendency  is  of  little  degree  impulsive,  respectively,  self-suffi- 
cient and  sympathetical,  one  individual  will  perceive,  according 
to  the  above  illustrated  faculties,  transcendentally  (visually  and 
pathetically),  the  characteristical  propensities  or  affects  of  the 
other's  psychological  constitution.  In  other  words,  the  one  indi- 
vidual will  perceive  introspectively  what  the  other  has  in  mind, 
and  will  also  feel  pathetically  the  prevailing  affects  of  the  co- 
respondent, whether  they  are  pro  or  con — respectively,  benevolent 
or  hostile. 

Now,  in  the  competition  and  struggle  for  life,  where  every 
individual  is  pursuing  after  its  own  individual  welfare,  collisions 
and  conflicts  will  take  place  wherever  space  and  liberty  are  narrow 
and  restricted.  Consequently,  it  will  follow  that  in  these  mani- 
festations one  individual  will  be  disadvantaged  by  another,  which 
is  by  certain  superior  endowments  more  capable  to  seize  the 
desired  object. 

Hence,  though  all  organic  beings,  and  especially  those  indi- 
viduals of  the  lowest  orders,  are  endowed  with  those  previously 


10 

classified  psychological  faculties,  that  is,  firstly:  the  pathetical 
susceptibility  of  the  individualizing  impulse  of  another  being ;  and, 
secondly,  the  introspective  visuality  to  perceive  the  projected  ideas, 
respectively,  the  figurative  thought  form  of  the  opponent,  a  thus 
such  disadvantaged  individual  will  perceive  transcendentally  the 
objective  individualistic  impulse  of  the  competitor,  respectively, 
thought  and  tendency  pending  in  its  mind. 

Now,  according  to  its  own  impulsive  individualistic  tendency, 
a  thus  prejudiced  individual  must  feel  unpleasant,  because  the 
impulse  of  its  opponent  objectively  tends  to  check  its  own  impulse 
of  individualization  and  efforts  to  maintain  existence.  Logically, 
its  pathetical  disposition  will  gradually  convert  into  a  hateful, 
that  is,  into  an  anti-pathetical  tendency,  culminating  in  hatred 
and  selfishness. 

Hence,  on  the  other  hand,  if  the  individualizing  impulse  of 
the  co-respondent  individual  is  not  so  intensive,  that  is,  less  selfish 
and  manifesting  a  more  benevolent  tendency,  the  other  individual 
will  subjectively  be  induced  by  the  feelings  of  pathetical  inter- 
course to  meet  this  benevolent  tendency  with  some  affection, 
because  it  is  easily  subjected  to  its  own  impulse  of  pleasant  feel- 
ing; and  as,  furthermore,  there  are  no  selfishness  and  extreme 
individualistic  efforts  manifested  which  would  stimulate  in  turn 
selfish  reflection. 

Now,  upon  this  pathetical  and  intellectual  intercourse  are 
based  essentially  the  animals'  mutual  understanding  and  their 
more  or  less  simple  modes  of  demonstrative  expression,  according 
to  their  standing  in  organic  order. 

The  perceptibility  of  feeling  the  pathetical  disposition,  respec- 
tively, the  character  of  nativity  of  the  co-responding  individual 
by  distance  is  termed  telepathy.  Such  telepathetical  manifesta- 
tions have  been  frequently  exhibited  and  observed  among  sensitive 
domestic  animals.  It  is  a  known  fact  that  dogs  often  manifest  an 
intense  aversion  toward  certain  persons,  known  to  be  extremely 
selfish  and  antagonistic;  hence,  on  the  other  hand,  the  same 
animal  will  exhibit  strong  sympathy  toward  persons  of  refined 
and  benevolent  disposition.  These  manifestations  are  prevailing 
frequently  throughout  the  animal  kingdom,  and  especially  among 
individuals  of  related  organic  order. 

Facts  relating  to  this  particular  feature  will  be  more  plainly 
illustrated  in  succeeding  chapters. 


II 
CHAPTER  II. 

INSTINCT  AND  ITS  RELATION  TO  THE  SUBJECT. 

Though  the  pathetical  faculties  in  co-operation  with  the 
"intellect,"  termed  in  the  animal  kingdom  instinct,  constitute  the 
essential  basis  of  demonstrative  expression  and  mutual  under- 
standing, it  is  necessary  to  give  here  preliminarily  a  brief  delinea- 
tion of  this  intellectual  disposition  of  the  animal,  which  generally 
is  called  instinct,  and  its  relation  to  the  subject. 

However,  it  is  an  important  fact  that  the  grade  of  intelli- 
gence designates  the  fate  of  individualization  and  its  welfare. 
The  specific  form  of  intellect  with  which  the  animal  is  endowed 
manifests  itself  in  a  more  subjective  phase,  that  is,  easily  inducted 
by  the  predominating  (original)  motive  of  individualization, 
respectively,  the  determining  idea  to  maintain  existence. 

This  very  motive  (original  idea)  implies  the  rational  ability 
to  select  and  determinate  ideologically  all  objects  and  forms  which 
are  available  and  beneficial  for  the  construction  of  individuality, 
physically  and  psychologically,  in  order  to  maintain  personal  wel- 
fare. 

The  primitive  organic  being  executes  subjectively  that  which 
this  fundamental  and  original  idea  (motive)  intends  to  do;  its 
fate  is  postulated  upon  this  very  idea.  The  structure  of  that 
primitive  organic  being  is  framed  by  the  intellectual  efforts  of 
this  reasoning  original  idea,  which  manifests  itself  explicitly  by 
reasoning  from  the  feeling  of  pleasure  and  determining  impulse  of 
individualization. 

This  is  merely  an  intellectual  manifestation  contrary  to  those 
of  the  higher  class  of  vertebrates,  especially,  man.  They  are 
reasoning  from  an  empirical  idea,  originated  by  experience,  which, 
when  exerted,  is  termed  deduction  and  speculation,  manifested 
more  or  less  by  mental  skill,  according  to  the  cerebral  organiza- 
tion of  the  being. 

Now,  organic  beings  of  the  lower  ranks  are  not  endowed  with 
the  power  of  speculative  faculties,  which  distinguishes  these  two 
classes  of  organic  life.  The  simplicity  of  their  structure  involves, 
naturally,  an  equal  simplicity  of  intellectual  faculties  and  reason- 
ing transactions  from  the  original  idea,  the  motive  of  individual- 
ization. But  from  this  state  of  organic  life,  ascending  up  to  the 
higher,  this  intellectual  faculty,  termed  instinct,  is  becoming 


12 

gradually  exerted  in  linear  progression  with  the  organic  evolu- 
tion to  the  utmost  expedience  by  the  individual  itself,  till  it 
reaches  the  climax  of  sagacity  and  skill  and  is  converted  into  an 
objective  speculative  intelligence. 

But  speculative  and  reasoning  faculties,  analogous  to  man, 
are  absent  in  the  animal,  and  especially  in  the  low  orders.  This 
eclectical  power  has  been  acquired  by  man  through  the  process  of 
mental  and  organic  evolution  in  compliance  with  the  determining 
moral  principles  of  life.  Hence,  due  to  these  superlative  powers, 
man  has  swiftly  ascended  upward  to  the  supremest  state  of  indi- 
vidual life. 

Yet  man's  social  standing  requires  moral  and  economic  exer- 
tion, in  order  to  meet  principles  of  the  written  and  unwritten  laws 
of  culture  and  civilization,  which  pulsate  the  very  heart  of  sound 
society,  as  well  as  the  heart  of  the  family,  where  no  member  will 
remain  untouched.  Therefore,  man  has  developed  and  succeeded 
in  the  creation  of  his  language  and  methods  of  understanding 
adequate  forms,  in  order  to  demonstrate  and  express  with  grace 
his  feelings  and  desires. 

But  these  causal  principles,  which  have  placed  man  as  master 
throughout  the  organic  kingdom,  these  very  faculties,  the  results 
of  his  intellectual  achievements,  through  the  speculative  and 
reasoning  powers,  have  removed  him  individually  from  the 
center  of  his  innate  pathetical  life.  These  faculties  have  induced 
him  to  neglect  the  principles  of  intuition  and  voices  of  life,  collec- 
tively called  instinct. 

Although  the  principles  of  instinctive  being  are  still  dominat- 
ing in  man,  although  in  a  passive  way,  yet  they  are  not  competent 
enough  to  call  the  attention  of  the  positive  mind  to  their  presence ; 
because,  the  mind  indulges  objectively  too  much  in  the  external 
world  of  gross  sensation  and  mental  activity.  Consequently,  man 
is  induced  to  think  that  these  secondary  forms  of  intellect  (intui- 
tive intellect)  are  not  worthy  to  be  exerted;  consequently,  he 
ignores  the  passive  demonstration  of  instinct. 

Now,  here  we  arrive  at  the  point  of  the  essential  differentia- 
tion of  the  two  phases  of  intellect,  which  divide  morally  and 
intellectually  humanity  from  the  animal  kingdom.  The  remarka- 
ble dividing  line  begins  where  the  manifestation  of  positive 
abstraction  and  deduction  sets  in.  Then  as  the  human  mind 


13 

objectively  indulges  above  this  line  in  the  external  sphere  of 
sensation  and  ideals,  the  ideal  sphere  of  forms  and  abstract  ideas, 
so  the  animal  indulges  intellectually,  respectively,  intuitively,  be- 
neath this  line,  in  such  ideals  which  are  only  indulged  by  the  idea 
of  individualization ;  that  is,  things  absolutely  necessary  for  life, 
to  maintain  existence,  such  as  food,  generation  and  comfort. 

Subsequently,  according  to  the  small  number  of  ideal  objects, 
representing  only  life's  necessities,  the  introspective  periphery, 
that  is,  the  subconsciousness  of  the  animal,  is  limited  to  a  narrow 
range;  but  logical  to  this,  the  animal  listens  more  obediently  and 
subjectively  to  the  innate  voice  of  life,  respectively,  the  principles 
of  sound  individualization.  And,  therefore,  is  the  animal  more 
capable  than  man,  in  spite  of  his  powerful  cerebral  organization, 
to  shape  its  existence  as  pleasant  as  possible. 

It  is  this  very  subjectivity  to  the  innate  principles  which  ena- 
bles the  animal  to  be  so  susceptible  to  all  these  prevailing  inter- 
current  pathetical  and  intuitive  manifestations  and  adopt  methods 
in  order  to  establish  a  modus  of  intercommunication  which  is 
from  their  standpoint  available  and  sufficient  in  the  same  degree 
as  the  demonstrative  expressions  of  man. 

A  more  definite  illustration  of  instinct  and  relation  to  the 
subject  will  follow  in  the  succeeding  chapters. 


CHAPTER  III. 

THE   BASIS    OF   THOUGHT   TRANSFERENCE. 

The  telepathetical  manifestation  by  which  feelings  and  motives 
are  transmitted  from  one  individual  to  the  other  may  be  termed 
thought  transference.  This  form  introduced  here  may  probably 
meet  with  scepticism,  because  it  is  a  prevailing  idea  that  an  animal 
is  not  able  to  think  and  therefore  has  no  thoughts. 

But  we  must  bear  in  mind  that  an  animal  is  also  endowed 
with  the  same  intellectual  and  pathetical  faculties  as  man;  it  is 
here  the  quality  of  power  which  differentiates  man  and  animal. 
An  animal  must  logically  also  be  conscious  of  its  own  individual 
existence,  that  is,  self-consciousness;  this  is  one  idea.  To  main- 
tain existence  is  the  succeeding  second  idea;  the  selection  of  the 
proper  object,  which  is  required  for  its  existence,  is  the  succeed- 


14 

ing  third  idea.  By  this  process  a  primary  form  of  an  association 
of  ideas  is  constructed. 

The  manifestation  of  innate  spectation,  that  is,  the  introspec- 
tive viewing  of  the  contents  of  ideas  (figurative  ideal  forms), 
reasoning  from  one  form  to  the  other,  is  the  primary  process  of 
thinking;  in  other  words,  this  innate  introspective  transaction, 
where  every  ideal  form  represents  a  spectrum  to  the  scoping  intel- 
lect, that  is,  the  transcendental  being,  constitutes  the  basis  of 
thoughts,  and  the  synthetical  combination  of  thoughts  constructs 
the  basis  of  memory. 

Now,  as  there  can  be  no  intellect  without  the  postulates  of 
visuality  (sight),  that  is,  the  introspective  faculty  of  sight,  it  is 
natural  that  an  organic  being,  even  if  of  the  lowest  order  of 
organic  life,  is  able  to  perceive  and  record  all  forms  of  objects 
required  for  the  existence,  and  store  them  up  ideal,  figuratively, 
in  the  innate  introspective  periphery  of  the  transcendental  con- 
stitution. 

Thus  illustrated  psychological  manifestations  will  demonstrate 
the  relationship  of  the  intellect  (the  essential  being  of  the  soul)  of 
all  organic  beings.  The  seemingly  differentiation  consists  only  in 
the  efforts  and  objectivity  of  transactions. 

Man's  anatomical  and  psychological  constitution  implies  all 
phases  of  organic  fife,  back  through  the  animal  kingdom,  and 
down  where  the  spontaneous  origination  of  life  is  beginning.  It 
is  here  where  the  first  manifestations  of  the  intellect  (yet  instinct) 
have  their  origination.  The  intellectual  individualization  of  the 
transcendental  entity  of  the  individual  runs  like  an  endless  chain, 
ascending  through  the  progressive  stages  of  organic  evolution,  till 
this  movement  culminates  in  the  development  of  humanity.  The 
transcendental  individuality,  respectively,  the  soul,  of  man  roots 
like  a  tree  in  the  primitive  stages  of  organic  life.  Its  trunk  is 
exhibited  in  the  animal  kingdom,  and  finally  its  crown  culminates 
in  man's  intelligence,  sending  out  is  branches  and  twigs  beyond 
the  start-line  of  speculation  into  the  world  of  science  and 
morality. 

But  still,  instinctive  ideas,  ascending  from  the  basis  of  intel- 
lect like  air-bubbles  ascending  from  the  bottom  of  the  well  to  the 
surface  of  the  water,  are  coming  up  to  the  surface  of  the  intellect, 
that  is,  the  sensible  and  conscious  state,  facing  the  external  world 


15 

of  sensation,  in  order  to  induct  the  day  of  superconsciousness 
(positive  mind),  the  directions  of  its  individual  welfare — the  inner 
voice,  as  it  may  be  termed. 

Now,  widely  different  to  this  stands  intellectually  the  animal 
kingdom.  The  animal,  in  correlation  to  its  limited  number  of 
personal  necessities,  is  naturally  not  to  that  extent  engaged  in 
objective  mental  transactions  as  man.  Its  mental  powers  are 
not  to  that  extent  positive;  consequently,  their  susceptibility  is 
more  adapted  to  spontaneous  inductions  of  instinctive  ideas,  com- 
ing from  the  transcendental  center  within.  This  is  the  reason 
that  animals  subject  with  ease  to  the  laws  of  nature. 

Many  a  naturalist  and  psychologist  will  admit  and  corroborate 
that  the  so-called  instinct  in  many  respects  excels  the  intellectual 
manifestations  of  the  so  much  admired  human  intelligence.  The 
intellectual  manifestations  of  the  animal  are  induced  and  inducted 
by  the  original  idea  or  spontaneous  motive  of  individualization, 
which  practically  provides  for  the  welfare  and  sound  individuality. 
Contrary  to  this  acts  man ;  he  is  constantly  induced  and  influenced 
by  the  abstract  ideas  originating  from  the  motives  of  worldly 
happiness  and  the  principles  of  society,  respectively,  the  laws  of 
man.  Man's  mentality,  objectively  and  extremely  engaged  in  the 
vortex  of  speculation,  is  therefore  not  susceptible  to  the  spon- 
taneous induction  of  his  instinctive  ideas;  hence  he  is  no  more 
becoming  aware  of  his  innate  intellectual  manifestation,  which 
would  result  very  often  for  him  in  a  better  welfare. 

It  has  often  been  pronounced  and  it  is  also  a  prevailing 
opinion  that  animals  perform  their  actions  unconsciously  and 
without  reflection.  This  is,  of  course,  an  erroneous  conception 
and  also  a  gross  contradiction.  Many  persons  are  thus  under 
the  impression  of  the  empirical  idea  that  consciousness  is  only 
owing  to  them.  They  do  not  comprehend  that  consciousness  is 
a  phase  of  intellect,  subject  to  analyzation,  as  well  as  it  is  syn- 
thetically constructed  by  ideas  and  power  of  reflexibility.  The 
question  here  is:  Conscious  of  what?  And  how  many  objects 
(figurative  thought  forms)  the  individual  is  conscious  of. 

We  must  bear  in  mind  that  consciousness  is  a  synthetical  ideal 
structure,  composed  of  many  ideas,  respectively,  figurative  thought 
forms,  which  are  postulated  upon  the  very  original  idea,  that  is, 
the  conception  of  the  being  of  itself  or  self-consciousness — the 


i6 

idea,  containing  visually  the  figurative  outline  of  itself  (the  being). 
An  association  of  more  ideal  forms  (ideas),  accumulated  in  a 
synthetical  order,  construct  progressively  the  range  of  conscious- 
ness. 

On  the  other  hand,  if  we  could  abstract  every  idea,  respec- 
tively, annihilate  it,  from  the  range  of  consciousness,  one  by  one, 
in  the  same  order  as  they  are  synthetically  composed,  we  would 
through  this  process  of  analyzation  logically  arrive  at  the  postulat- 
ing original  idea — the  idea  or  motive  of  individualization — that  is, 
the  state  of  the  origination  of  the  being. 

But  now,  if  an  organic  being  in  the  primitivest  state  of  life 
is  only  conscious  of  the  idea  of  individualization  (of  itself)  and 
conscious  of  the  idea  to  maintain  existence,  is  this  not  also  a  con- 
sciousness, although  of  a  very  dim  form?  Now,  again,  though 
the  intellect  implies  the  postulates  of  visuality,  that  is,  the  intro- 
spective faculty,  the  reflectibility  of  ideal  forms,  the  intellect  or 
the  transcendental  entity  (soul)  must  be  conscious  of  these  ideal 
contents  or  the  figurative  forms  of  ideas. 

Hence,  the  determining  efforts  of  the  vital  forces  (laws  of 
life)  constructing  spontaneously  the  anatomical  constitution, 
require  for  this  synthetical  process  objects  of  supply  (food)  ; 
this  will  excite  the  intellect  to  reflect  upon.  Consequently,  the 
intellect  (soul)  must,  according  to  the  determining  motive  or 
individualizing  idea,  become  conscious  of  these  manifestations. 
These  vital  and  dynamic  forces,  growing  the  body,  act  inde- 
pendently from  the  individualized  intellect  (soul).  The  per- 
petuality  of  growth  will  constantly  supply  the  transcendental  entity 
(intellect)  with  new  ideal  forms,  to  register  and  store  them  up 
in  the  introspective  periphery,  that  is,  the  sub-consciousness. 

Though  the  transactions  of  the  vital  and  dynamic  forces 
which  construct  the  body  are  independent  from  the  transcendental 
being,  the  intellect  remains  generally  in  its  subjective  and  passive 
state.  This  refers  to  individuals  belonging  to  lower  orders  of  the 
animal  kingdom.  But,  ascending  to  the  higher  classes  of  organic 
beings,  where  the  intensity  of  the  individualizing  motive,  the 
idea  to  maintain  existence  will  naturally  also  intensify  the  pleasant 
feeling  of  maintaining  the  welfare  of  individuality.  This  will 
cause  spontaneously  the  intellect  to  exert  reflexibility  and  further 
exertion;  that  is,  to  increase  susceptibility  and  comprehension. 


17 

In  animals  of  the  higher  classes  of  organic  life,  as  the  verte- 
brata,  where  the  brain  faculties  are  more  developed,  the  reflexi- 
bility  and  the  susceptibility  are  becoming  more  expanded  in  power 
of  conception.  That  is  to  say,  that  the  manifestation  of  vital 
powers  and  plastical  energies,  growth  of  the  body,  food  and  the 
spontaneous  principles  of  generation  will  create  similar  ideas, 
respectively,  figurative  thought  forms  within  the  introspective 
periphery;  and,  according  to  the  intensity  of  this  vital  manifesta- 
tion, thus  created  ideas  are  becoming  equally  intensified  emo- 
tionally in  their  motivation ;  because  every  idea  contributes  a  part 
to  the  individual  existence — an  increase  of  individuality,  which  is 
the  emotional  desire  of  the  transcendental  entity  (the  soul),  respec- 
tively, the  "ego." 

Now,  though  animals  of  the  vertebrate  order  exhibit  more 
positive  brain  faculties  in  relation  to  their  specie,  and  as  these 
faculties  are  based  upon  the  postulates  of  sensation  (external 
senses),  the  mind  is  yet  a  more  objective-positive  phase  of  intel- 
lect, put  in  a  condition  of  dual  (double)  efficiency. 

The  mind  of  the  higher  animal,  representing  and  manifest- 
ing a  more  positive  super-consciousness,  perceives  the  impres- 
sions from  the  external  world  through  the  senses,  and  also  at  the 
same  time  the  inductive  impression  from  the  instinctive  ideas 
from  within,  the  transcendental  center.  The  mind  of  such  an 
animal  is  becoming  simultaneously  conscious  of  impressions  from 
both  directions,  from  within  and  from  the  outside. 

The  mind  exhibits  in  this  state  of  dual  perceptibility  merely 
a  double-phased  consciousness;  one  form,  facing  the  exterior 
world,  dealing  with  sensation,  may  be  termed  the  positive  or  super- 
consciousness  ;  the  other  form,  facing  inward  to  the  innate  world, 
the  center  of  transcendental  individuality,  may  be  termed  the 
passive  consciousness  or  sub-consciousness. 

Now,  as  I  have  pointed  out  before,  the  more  the  mind  indulges 
in  objective  speculations  (as  man),  the  less  is  the  mind  suscepti- 
ble and  less  conscious  of  the  innate  (transcendental)  manifesta- 
tions ;  on  the  other  hand,  the  less  the  mind  is  engaged  in  mental 
activity,  the  more  he  is  susceptible  and  conscious  of  the  innate 
transcendental  movements.  Hence,  an  animal,  even  of  higher 
order,  is,  according  to  the  lacking  of  positive  speculative  mental 


i8 

faculties,  naturally  susceptible  and  conscious  of  impressions  from* 
within;  its  mind,  though  in  a  more  passive  state,  subjects  easily 
to  the  innate  vital  principles,  directed  by  the  motivity  of  the 
individualizing  idea,  to  effect  the  progress  of  individuality. 

Moreover,  this  determining  original  idea  of  individualiza- 
tion,  which  induces  the  mind  to  execute  transactions  for  the 
benefit  of  personal  welfare,  exhibits  thereby  a  remarkable  rational- 
ity to  select  and  acquire  objects  which  are  available  for  the  exis- 
tence. Hence,  the  mind  perceives  fully  the  systematical  directive 
induction  from  within,  that  is,  the  transcendental  ego;  conse- 
quently, the  mind,  that  is,  the  positive  intellectual  phase  of  the 
transcendental  ego  (soul),  dwelling  merely  in  the  exterior  world 
of  sensation,  acts  according  to  the  inducted  rational  motives  com- 
ing from  within  in  order  to  execute  the  principles  dictated  by  the 
soul,  respectively,  transcendental  ego. 

We  have  always  an  opportunity  to  observe  how  some  animals 
exhibit  very  rational  transactions;  all  pregnant  female  animals 
will  shortly,  before  this  serious  affair  takes  place,  prepare  for 
comfort  and  provide  for  the  welfare  of  the  offspring.  They  are 
never  thought  to  do  so.  Another  example  of  instinctive  rational- 
ity in  compliance  with  natural  law:  A  wounded  dog  will  never 
leave  the  bandage,  applied  by  his  master  in  his  opinion  for  the 
best,  on  the  sore  place,  and  he  endeavors  till  he  has  succeeded  to 
pull  the  bandage  off,  and  then  retires  to  a  silent  place,  licking  the 
wound,  till  it  is  repaired  by  the  vital  principles  of  its  own  consti- 
tution, respectively,  the  laws  of  life.  On  the  other  hand,  the 
mentally  active  man  is  becoming  quickly  alarmed  when  sickness 
sets  in;  logically,  he  works  objectively  against  the  innate  provid- 
ing vital  principles  or  laws  of  life,  with  the  aid  of  poisonous  drugs 
and  irritating  stimulants. 

Instinctive  rationality  is  furthermore  exhibited  by  animals, 
who  are  instinctively  inducted  in  the  rational  selection  of  food. 
Animals,  living  on  vegetable  food,  will  always  distinguish  the 
poisonous  from  the  non-poisonous,  and  will  select  food  which  is 
most  adaptable  for  their  physical  welfare. 

There  are  many  similar  cases,  but  it  would  require  volumes 
to  illustrate  all  these  various  forms  and  cases  of  such  instinctive 
rational  manifestation. 


19 
CHAPTER  IV. 

EMOTION  AND  ITS  RELATION  TO  THE  SUBJECT. 

Though  emotion  manifests  in  the  transactions  of  inter-com- 
munication among  animals  a  principal  factor,  it  is  available  to 
render  this  point  a  brief  elucidation,  so  far  as  it  is  related  to  the 
subject. 

It  must  be  understood  that  emotion  is  also  a  form  of  life, 
like  others,  subject  to  expansion  and  intensity  in  equal  synthetical 
progression  with  the  transcendental  faculties  of  others.  This  rela- 
tion implies  the  tendency  that  emotion  has  been  originated  simul- 
taneously with  intellect  from  the  same  source,  and  in  parallel 
evolution  with  the  intellect  equally  expanded. 

Both  originate  in  the  first  pathetical  manifestation  of  the 
transcendental  being,  that  is,  the  idea  or  motive  of  individualiza- 
tion.  Both  forms,  intellect  and  emotion,  have  then  become  ex- 
panded— intellect  with  power,  emotion  with  intensity  of  feelings — 
solely  by  the  predominating  fundamental  motive  of  individualiza- 
tion,  to  maintain  existence. 

Moreover,  intellect  and  emotion  constitute  the  intellectual  and 
pathetical  basis  of  the  transcendental  being  (the  soul)  of  the 
organic  being.  Intellect  implies  the  faculties  of  sight  and  reflecti- 
bility  (meditation);  emotion  implies  a  perpetual  feeling  of  want, 
the  determining  motive  to  maintain  individuality. 

This  indicates  that  emotion,  in  itself,  is  neither  a  form  of 
energy  nor  any  other  special  form  of  ability.  Emotion  is  merely 
a  pathetical  effect,  implying  the  consequent  motivation  of  pleasant 
feeling,  in  order  to  maintain  existence.  It  will  remain  latent, 
unless  external  influences  endeavor  to  menace  the  existence  of 
individuality.  This  will  affect  the  pathetical  being  (the  soul), 
feeling  unpleasant,  and  which  results  in  excitement,  and  naturally 
these  pathetical  excitements  of  the  soul  are  emotional  effects. 

Though  the  fundamental  motivation  of  the  emotional  effect  is 
to  maintain  individuality,  the  manifestation  logically  involves  a 
perpetual  objectivity,  respectively,  an  intellectual  scoping  of  trans- 
cendental being  (soul)  to  acquire  that  which  it  thinks  necessary 
and  available  for  its  individuality.  This  is  the  constant  emotional 
desire  of  organic  beings,  and  which  impels  them  to  obtain  those 
scoped  objects  in  the  shortest  way,  that  is,  in  relation  to  the 


20 

intensity  of  passion,  with  the  essential  difference  that  the  animal 
objectively  scopes  with  objects  which  are  exclusively  necessary 
for  its  individual  welfare.  But  man's  objectivity  in  obtaining 
objects  is  more  intensified  in  coincidence  with  the  number  of 
objects  which  he  thinks  and  feels,  from  his  social  standpoint, 
necessary  for  his  welfare,  that  is,  his  pursuance  of  happiness. 

Hence,  it  is  the  number  and  character  of  objects  which  dis- 
tinguishes within  the  organic  being  the  intensity  of  passion,  desire 
and  pleasant  feeling.  The  prevailing  passion,  to  obtain  the  desired 
object,  in  order  to  maintain  an  ideal  existence,  represents  logically 
the  tendency  of  the  pursuance  of  happiness.  This  tendency  ex- 
hibits actually  a  similar  expression,  demonstrating  the  feeling  of 
joy. 

Now,  contrary  to  this  are  emotional  conditions  caused  by 
influences  tending  to  menace  the  normal,  respectively,  the  pleasant 
and  ideal  condition  of  the  individual.  The  suppressed  emotional 
passion,  the  tendency  of  pleasant  feeling,  is  equally  a  suppression 
of  individuality,  respectively,  an  attempt  to  annihilate  the  personal 
existence.  This  creates  the  extreme  opposite  emotional  effects, 
termed  despair,  sadness  and  depression. 

Now,  these  two  extreme  opposite  emotional  effects,  joy  and 
sadness,  excite  extremely  the  pathetical  condition  of  the  individual, 
and  it  will  induce  it  to  manifest  expressions  which  demonstrate 
the  prevailing  dominating  effects  through  certain  forms  of  ges- 
tures, poses  and  sounds,  respectively,  cries  and  calls. 


CHAPTER  V. 

EMOTIONAL  EFFECTS  CONTINUED THEIR  RELATION  TO  DEMONSTRA- 
TIVE EXPRESSIONS. 

Joy  and  sadness,  the  expressions  of  pleasure  and  pain,  are  the 
two  opposite  emotional  effects  which  move  the  organic  being  to 
manifest  such  adapted  forms  of  expression  which,  determined, 
demonstrate  the  significance  of  the  prevailing  effect. 

The  most  available  and  convincing  forms  to  demonstrate 
expressively  the  prevailing  effect  are  the  adaptation  of  certain 
forms  of  poses  and  gestures.  Although  they  seem  to  be  spon- 
taneously adopted,  yet  it  is  apparent  that  these  manifestations 


21 

reveal  a  remarkable  instinctive  rationality.  It  requires,  certainly, 
rational  efforts  to  adopt  such  forms,  which  teleologically  have  to 
result  in  the  computed  effect;  then,  if  one  individual  intends  to 
adopt  a  form  of  pose,  gesture  or  sound  to  demonstrate  to  another 
individual  the  significance  of  the  prevailing  effect  or  motive,  it 
must  calculate  upon  or  test  the  comprehensive  power  and  sus- 
ceptibility of  the  co-respondent  to  be,  and  in  coincidence  with  this, 
that  demonstrative  individual  is  enabled  to  modify  the  adapta- 
tions of  the  forms  of  expressions. 

As  an  example,  the  male  cricket,  in  order  to  demonstrate  to 
a  distant  female  the  motive  of  a  prevailing  effect,  is  impelled  to 
develop  sounds  for  which  the  physical  structure  it  fitted ;  it  has  no 
vocal  organs — naturally  it  develops  stridulating  organs  to  pro- 
duce sounds,  which  are  reaching  the  co-respondent  by  distance. 

Moreover,  the  male  cricket  must  also  calculate  the  effect  of 
vibration,  which  is  required  for  the  susceptibility  of  the  female; 
furthermore,  the  male  cricket  must  also  test  the  hearing  faculty  of 
the  female  co-respondent;  and  then  only  after  this,  the  demonstra- 
tive male  cricket  is  capable  to  develop  and  adopt  forms  of  expres- 
sion by  which  it  can  communicate  by  distance.  Furthermore,  it 
does  not  seem  obvious  that  such  a  demonstrative  male  cricket  is 
thus  mentally  qualified  to  deduct  and  calculate  obj  ectively  from  the 
scoped  point  or  from  the  results  of  efficiency  for  the  object  of  an 
adaptation.  Therefore,  it  seems  more  apparent  that  such  a  mani- 
festation bases  merely  upon  a  transcendental  intercourse;  that  is, 
to  detect  transcendentally  the  requirable  faculties  in  the  other, 
and  then,  according  to  them,  to  adopt  a  modus  of  expression. 

It  is  also  apparent  that  the  manifestations  of  demonstrative 
expression,  through  the  agency  of  gesture  and  sounds,  are  be- 
ginning where  the  state  of  physical  constitution  is  most  adapted 
for  this  purpose ;  and  that  only  the  most  simple  forms  of  organic 
life  are  mostly  adapted  for  transcendental  inter-communication, 
for  the  simple  reason  that  their  anatomical  structure  would  not 
allow  any  modification  of  forms  to  demonstrate  and  express  pre- 
vailing effects. 

But  this  silent  and  simple  modus  of  inter-communication 
would  not  be  available  for  the  necessities  of  superior  organic 
beings.  The  more  they  ascend  the  climax  of  physical  development, 
the  more  and  various  are  the  necessities  of  life,  and,  consequently, 


22 

in  correlation  with  this  are  also  the  various  forms  of  motives 
and  principles  developed,  which  again  create  various  forms  of 
emotional  effects. 

The  variation  of  emotional  effects  has  consequently  created 
the  various  forms  of  gesture  and  sounds  for  the  purpose  of  ex- 
pression; each  form  of  pose  or  gesture  expresses  more  or  less 
emphatically  the  predominating  emotional  effect,  whether  it  indi- 
cates anger,  love,  contentment,  depression — in  other  words,  the 
feelings  of  pleasure  and  pain. 

Love  is  expressed  when  the  male  peacock,  excited  by  conjugal 
affections,  poses  to  charm  the  female  by  showing  her  the  splendor 
of  "his  plumage.  Anger  is  demonstrated  thus :  Attempt  to  take  the 
bone  away  from  the  dog,  and  he  will  demonstrate  in  a  single  pose 
the  effect  of  his  prevailing  disposition.  Contentment :  Watch  the 
cat,  which,  after  having  enjoyed  her  meal,  will  pose  herself  in  a 
passive  way  alongside  of  the  lady  of  the  house,  which  indicates 
that  she  feels  well  satisfied  with  the  present  situation.  Observe 
the  sparrow,  sitting  on  the  snow-covered  ground,  hungry  and 
frozen,  in  a  shrunken  attitude,  pleading  in  a  subdued  voice  for 
subsistence — he  represents  a  true  picture  of  depression.  A  group 
of  playful  kittens  will  demonstrate  the  feeling  of  happiness  in  very 
active  manners. 

Moreover,  if  we  look  through  the  microscope  and  observe 
these  numberless  diminutive  beings  of  organic  life  in  a  single  drop 
of  water  in  their  chasing  and  exciting  motions,  should  we  not  also 
attribute  for  them  emotional  affections  ?  Anyhow,  that  emotional 
effect,  implying  the  motive  and  pleasant  feeling,  is  to  maintain 
individuality. 

It  is  this  very  motive  to  maintain  individuality  which,  subject 
to  the  implied  determining  emotional  effect — pleasant  feeling,  ac- 
quires explicitly,  progressively,  all  stages  of  superior  individuality  ; 
it  represents  individually  an  endless  pathetical  line,  originating  in 
lives  of  modest  form,  running  through  all  phases  of  organic  life,, 
till  its  climax  culminates  in  man's  supreme  individuality. 

Now,  coming  again  to  the  manifestation  of  gesture  and  poses, 
the  most  emphatically  demonstrated  are  observed  in  the  order  of 
the  vertebrate  kingdom.  The  condition  of  organic  life  represents 
a  continuous  struggle  for  existence  and  a  race  for  objects,  where 
the  minds  of  organic  beings  are  scoping  upon.  Food  and  the 


23 

sexual  question  are  the  principal  factors  which  drive  the  indi- 
viduals in  the  vortex  of  a  continuous  competition. 

This  manifestation  creates  in  the  individuals  the  feeling  of 
rivalry,  because  the  scope  of  the  emotional  desire  to  obtain  the 
required  object  is  always  confronted  by  opposition.  Now,  though 
the  main  object  for  anorganic  being,  from  the  standpoint  of  evolu- 
tion, is  the  individual  from  the  opposite  sex  (male  or  female),  the 
competitive  being  is  logically  placed  between  two  different  situa- 
tions— it  stands  between  the  rival  and  the  object.  It  has  to  face 
them  objectively,  both  at  the  same  time.  In  order  to  gain  the 
object  it  has  to  meet  rivalry,  and  in  order  to  meet  rivalry  it  has 
to  defeat  its  influence  before  it  can  gain  the  object;  furthermore, 
in  order  to  gain  the  object  it  has  to  charm  it  and  make  thereby  a 
subject. 

Hence,  this  creates  in  the  competitive  individual  the  motives 
and  feelings  of  rivalry  and  challenge  to  meet  successfully  the 
opponent;  on  the  other  side,  it  creates  the  principles  of  charm 
and  appeal  to  conquer  the  object.  Now,  in  order  to  effect  a  suc- 
cessful demonstration  the  competitive  being  is  compelled  to  adopt 
certain  forms  of  gesture — poses  or  sounds,  which  emphatically 
express  the  purpose  of  the  prevailing  motive. 

For  instance,  it  is  a  known  fact  that  two  cats  will  seldom 
meet  on  the  fence  in  a  peaceful  way — their  posing  attitudes  will 
indicate  that  such  an  event  will  not  pass  without  any  hair-raising 
result.  Similar  manifestations  can  also  be  observed  among  the 
chicken  crew,  some  of  them  feeling  inclined  to  engage  in  a  little 
scrap  about  nothing.  But  these  are  harmless  manifestations  in 
comparison  with  the  animals  living  in  the  wilderness,  which  have 
to  meet  the  answer  of  a  merciless  bloody  competition. 

The  demonstrative  expression  of  rivalry  is  merely  an  address 
to  the  other  and  indicates  challenge ;  the  demonstrative  expression 
of  appeal  and  charm  is  also  an  address  directed  to  the  object,  sig- 
nifying benevolence  and  friendship.  The  furious  roaring  of  the 
male  lion  in  the  desert  is  an  address  of  rivalry  in  order  to  chal- 
lenge. The  cackling  of  a  hen,  having  just  laid  an  egg,  is  an 
address  to  members  of  the  crew  and  also  a  proclamation  that  she 
has  fulfilled  an  important  duty.  The  snarl  and  grumbling  of  a  dog 
over  a  bone  is  a  warning  addressed  to  the  other  attempting  to 
share  with  him. 


24 

It  is  not  always  the  demonstrative  pose  or  form  of  gesture 
alone,  which  forms  express  emphatically  the  motives  of  the  pre- 
vailing effects.  The  features  of  the  countenance  are  other  forms 
which  express  similar  to  the  forms  of  poses  and  gestures,  dominat- 
ing effects,  though  in  a  more  passive  way,  although  the  features 
of  the  countenance  of  animals  of  the  vertebrate  kingdom  are  not 
to  that  degree  verified  in  comparison  to  man,  owing  to  his  anatomi- 
cal structure. 

Man's  physical  constitution  is,  according  to  his  character  and 
numerous  forms  of  effects  and  motives,  very  differently  con- 
structed, so  that  every  form  of  feature  of  his  countenance  ex- 
presses its  relative  prevailing  effect,  intellectually  and  emotionally. 
Hence,  on  the  other  hand,  the  number  of  expressions  of  the  fea- 
tures on  the  countenance  of  the  animal  are  but  few,  but  more 
expressively  demonstrated  in  correlation  with  the  few  but  deter- 
mining principles  and  motives  of  individualization — respectively, 
its  personal  welfare.  And  these  few  demonstrative  forms  of 
expressions  are  sufficient  for  the  purpose  of  intercourse  and 
mutual  understanding. 


CHAPTER  VI. 

EVOLUTION  OF  SOUND-PRODUCING  ORGANS  AND  THE  SUSCEPTIBILITY 
OF  HEARING  FACULTIES. 

Poses  and  gestures  are  forms  of  demonstrative  expression 
only  adapted  and  suitable  for  a  nearby  communication,  respec- 
tively, from  face  to  face  manifestations.  But  though  organic 
beings  are  also  compelled  to  confer  with  individuals  lodging  some- 
times at  distant  places,  they  have  to  develop  sound-producing 
organs,  in  order  to  reach  them  through  the  agency  of  sounds.  For 
this  reason  organic  beings  have  to  exert  the  most  expedient  instru- 
mentality of  such  apparatus  suiting  this  purpose. 

Then  again  it  is  the  sexual  question  and  the  principles  of 
conjugal  affairs  which  have  achieved  the  individual  in  the  culmina- 
tion of  perfect  adaptation.  But  the  limited  possibilities  of  physical 
development  determinate  the  modes  of  sound-producing  organs. 
They  can  be  divided  into  two  classes — first,  the  air-breathing  ver- 
tebrata,  which  possess  organs  to  produce  vocal  and  inarticulated 


25 

sounds;  second,  insects,  which  have  developed  organs  producing 
sounds  by  stridulation. 

Now,  attending  again  to  previous  remarks,  we  bear  in  mind 
that  the  more  the  cerebral  organization  of  an  organic  being  is 
becoming  progressively  developed  and  complicated,  the  more  the 
mental  faculties  are  becoming  positive  and  active  in  their  mani- 
festations. Consequently,  it  will  follow  that  the  organic  being 
gradually  is  becoming  removed  from  the  basis  of  direct  transcen- 
dental intercourse,  that  is,  the  pathetical-intellectual  transmission 
of  motives  or  thought  transference.  Naturally,  the  fundamental 
basis  of  transcendental  intercourse  loses  much  of  its  efficiency  and 
susceptibility,  and,  in  order  to  communicate  with  the  fellow-being, 
similar  qualified,  effectfully,  sound-producing  organs  have  to  be 
developed  to  project  the  motives  to  the  distant  object.  In  linear 
evolution  with  this  is  also  the  hearing  organ,  respectively,  the 
susceptibility  for  the  effects  of  the  different  modified  sounds — 
that  is,  the  ear. 

The  climax  of  the  perfection  of  sound-producing  and  hear- 
ing organs  will  be  observed  in  the  superior  classes  of  the  vertebrate 
kingdom,  as  there  the  most  simple  forms  will  be  found  in  the 
lower  classes  of  the  organic  world — the  insects.  Darwin  notes  that 
all  air-breathing  vertebrata  necessarily  possess  an  apparatus  for 
inhaling  and  expelling  air,  with  a  tube  capable  of  being  closed  at 
one  end.  Hence,  when  the  primeval  member  of  this  class  were 
strongly  excited  and  their  muscles  violently  contracted,  purpose- 
less sounds  would  almost  certainly  have  been  produced ;  and  these, 
if  they  have  proved  to  be  serviceable,  might  readily  have  been 
modified  or  intensified  by  the  preservation  of  properly  adapted 
variations. 

Now,  this  described  apparatus  is  the  rudimental  state  of 
developing  the  vocal  organ  which  reaches,  during  the  course  of 
organic  evolution  in  the  human  race,  the  climax  of  perfection. 
The  excitement,  which  causes  this  organ  to  produce  such  demon- 
strative sounds,  is  created  by  the  prevailing  emotional  effect. 

The  created  sounds  in  the  movements  of  the  animal  kingdom 
are  merely  involuntary,  demonstrative  expressions;  they  are  ex- 
pressively forced  out  by  an  excited  emotional  effect,  being  an 
instantaneous  manifestation  of  some  emotional  principle  relating 
to  the  desire  to  maintain  existence,  whether  this  manifestation  is 


26 

excited  by  the  feeling  of  pleasure  or  pain.  If,  for  instance,  a  dog 
becomes  hurt,  he  will  instantaneously  express  a  howling  tone,  simi- 
lar to  man  when  hurt,  exclaiming  involuntarily  in  a  plain  but 
distinctive  note :  "Ow !"  as  w^ll  as  in  a  case  of  sudden,  pleasant 
surprise,  "Oh!" 

These  are  involuntarily  expressed  simple  forms  of  sounds, 
yet  indicating  expressively  the  affected  basis  of  the  emotional  prin- 
ciple. The  sound  of  pain,  a  short  but  distinctive  tone,  is  a  cry, 
demonstrating  an  alarm — the  individuality  is  in  danger.  On  the 
other  hand,  sounds  indicating  the  feeling  of  pleasure  are  not  as 
intensely  expressed  and  developed  in  the  animal  kingdom  as  in  the 
human  race. 

The  feeling  of  pleasure,  respectively,  the  pleasant  feeling,  in- 
dicating the  emotional  motive,  the  desire  to  maintain  individuality, 
implies  the  feelings  of  right  and  justice;  that  means,  that  to  obtain 
and  maintain  individuality  or  a  pleasant  existence  is  a  matter  of 
course  which  is  coming  to  the  individual.  Naturally,  the  indi- 
vidual does  not  find  anything  extraordinary  in  the  pleasant  feel- 
ing and  considers  the  pleasant  existence  as  a  normal  condition. 
This  is  a  rule  of  all  organic  beings.  Hence,  on  the  other  hand, 
if  the  personal  existence  is  menaced  by  certain  influences,  which 
caused  pain  feeling,  the  individual  will  feel  prejudiced  of  that, 
of  which  it  thinks  it  belongs  to  him  by  right — that  is,  the  liberty 
to  individualize — consequently  this  manifestation  will  cause  its 
excitement.  The  individual  becomes  instinctively  moved  to  ex- 
claim its  feelings  or  motive  to  the  outer  world  by  using  the  sound- 
producing  apparatus  to  express  a  certain  sound,  signifying  the 
prevailing  effect  or  motive.  This  demonstration  is  an  involuntary 
address,  whether  directed  to  the  world  of  organization  or  to  the 
inflicting  influence;  thus  the  exclaimed  sound,  directed  to  the 
organization  (species)  indicates  appeal  and  pity;  thus  the  ex- 
claimed tone  directed  to  the  inflicting  influence  (enemy)  indicates 
anger  and  revenge. 

Now,  in  correlation  with  organic  evolution,  the  emotional 
effects  have  been  verified  equally  in  form  and  intensity,  including 
the  essential  forms  of  intellect.  In  coincidence  with  the  various 
forms  of  emotional  effects  the  modes  of  demonstrative  expression 
have  also  been  verified.  Each  particular  effect  has  its  own  modus 
of  -expression — all  differ  distinctly  from  each  other.  Poses  and 


27 

gestures  express  distinctly  the  form  and  intensity  of  the  prevail- 
ing effect — the  expressed  sounds,  vocal  or  stridulating,  which  are 
scaled  from  the  lowest  tone  and  ascending  up  to  the  highest  note, 
demonstrate  also  the  various  pathetical  dispositions,  from  the 
subdued  upward  to  the  exalted  condition. 

Now,  going  over  to  that  class  of  organic  beings,  which  are, 
owing  to  their  anatomical  structure,  not  able  to  produce  sounds 
by  vocal  organs.  There  are  the  insects,  which  demonstrate  their 
emotional  dispositions  in  producing  sounds  by  a  stridulating  ap- 
paratus. Though  these  are  individuals  of  a  lower  rank  in  the 
animal  kingdom,  their  emotional  conditions  are  not  so  intensified 
and  their  intellectual  faculties  not  to  that  extent  exerted  in  com- 
parison with  beings  of  the  classes  of  the  animal  kingdom.  But, 
nevertheless,  in  order  to  demonstrate  their  dominating  effects  and 
motives,  they  have  also  achieved  to  develop  a  sound-producing 
organ,  which  is  also  expediently  serviceable  for  the  demonstra- 
tion of  prevailing  emotional  effects,  and  sufficiently  adapted  as  a 
medium  for  inter-communication  and  mutual  understanding. 

Hence,  to  which  extent  the  impulse  of  producing  sounds  is 
demonstrated  on  one  side,  and  on  the  other  side  susceptibility  and 
reflexibility  are  exhibited,  can  be  observed  frequently  when  the 
summer  has  set  in  and  new  life  is  spread  out  all  over  the  field. 
Thousands  of  different  sounds  and  tones  are  vibrating  through 
the  air,  coming  from  all  directions,  from  unseen  sources,  from 
out  the  grass,  bushes  and  trees.  Any  human  soul,  fond  of  ardent 
observation  in  the  life  of  nature,  will  notice  that  all  these  various 
tones  and  notes  represent  the  emotional  effects  and  motives  of 
intelligent  organic  beings,  demonstrating  their  motives  and  feel- 
ings of  pleasure  and  pain,  whether  to  charm  or  challenge.  This 
indicates  that  pleasure  and  pain  are  not  only  alone  attributable  to 
man — that  there  are  numberless  beings  besides  him  enjoying  the 
liberty  and  the  evolution  of  individualization.  They  send  their 
little  voices  up  in  the  air  when  the  sun,  radiates  in  warming  and 
animating  rays,  and  they  quiet  when  dark  clouds  attempt  to 
darken  the  field.  Prevailing  effects,  representing  either  pleasure 
or  pain,  impel  also  insects  as  well  as  other  organic  bings,  to 
demonstrate  their  feelings  by  sounds  and  various  forms  of  notes. 
The  sphinx  atropus,  a  species  of  hawk  moth,  squeaks  when  hurt, 
and  it  also  utters,  when  extremely  emotionally  depressed,  plain- 
tive sounds. 


28 

The  most  prominent  musicians  in  this  class  of  organic  beings 
are  the  crickets,  grasshoppers  and  locusts.  Some  of  these  insects 
have  such  powerful  organs  that  their  sounds  and  tones  can  be 
heard  for  quite  a  distance.  According  to  Darwin  (who  notes  from 
Landois),  the  stridulating  apparatus  of  the  field  cricket  (grillus 
campestris)  consists  of  from  131  to  138  sharp,  transverse  teeth 
on  the  under  side  of  one  of  the  nervures  of  the  wing  cover ;  this 
toothed  nervure  is  rapidly  scraped  across  a  projecting  smooth, 
hard  nervure  on  the  upper  surface  of  the  opposite  wing.  First 
one  wing  is  rubbed  over  the  other  and  then  the  movement  is 
reversed.  Both  wings  are  raised  a  little  at  the  time  to  increase  the 
resonance. 

Similar  to  this  are  the  stridulating  manifestations  of  grass- 
hoppers and  locusts.  One  of  the  locustidsee,  known  all  over  as 
katydid,  when  placing  herself  upon  the  branches  of  trees  stridu- 
lates  in  a  very  powerful  manner.  Some  of  these  stridulating 
apparatus  resemble  a  musical  organ,  which  produces  sounds, 
scaled  in  different  tones  and  notes,  elevating  from  a  subdued  tone 
up  to  the  highest  note. 

Darwin  relates  from  Mr.  Bates,  who  says:  "The  male  field 
cricket  (achetidae)  has  been  observed  to  place  himself  in  the  even- 
ing at  the  entrance  of  his  burrow,  and  stridulate  until  a  female 
approaches,  when  louder  notes  are  succeeded  by  a  more  subdued 
tone,  while  the  successful  musician  caresses  with  his  antemae  the 
mate  he  has  won." 

The  most  peculiar  music  of  these  insects,  performed  during 
the  breeding  season,  is  manifested  by  two  Italian  species  of  grass- 
hoppers, the  cicada  plebeja  and  the  cicada  orni.  The  sounds  and 
notes,  which  are  confined  to  the  male  alone,  are  produced  by  a 
very  singular  organ,  which,  it  is  said,  consists  of  several  winding 
cells  under  the  abdomen,,  separated  by  different  membranes  and 
an  opening  externally  by  two  narrow  valves.  In  the  center  of 
these  cells  is  contained  a  scaly,  sonorous  triangle,  and  exterior 
to  this  are  two  vigorous  muscles,  by  the  action  of  which  the  cells 
are  supplied  with  air  through  one  of  the  valves,  and  so  powerfully 
do  they  reverberate  against  the  triangle  that  they  produce  the 
notes  of  which  the  grasshoppers'  song  consists. 

This  illustrates  plainly  that  their  manifestations  are  demon- 
strations of  emotional  effects,  induced  by  the  implied  determining 


29 

sexual  principles  to  obtain  the  object  which  the  male  individual 
feels  necessary  for  its  personal  existence — first,  calling  the  atten- 
tion of  some  distant  female  and  inviting  her,  which  is  indicated 
by  the  louder  calling  tones,  then  the  more  softer  tones,  indicating 
to  persuade  the  proudish  female — coaxing  and  caressing,  until  a 
mutual  understanding  is  formed  which  finally  results  in  the  pro- 
jected conjugal  alliance. 

It  may  easily  be  doubted  if  the  stridulating  organs  of  insects 
would  be  of  sufficient  service  for  them  for  the  purpose  of  inter- 
communication and  mutual  understanding,  though  insects  are  not 
endowed  with  any  form  of  a  hearing  organ,  because  no  trace 
whatever  can  be  detected  which  would  in  any  respect  resemble 
the  rudest  form  of  the  hearing  ability  in  the  vertebrate  life. 

But  I  think  it  is  out  of  the  question,  and  it  is  very  apparent, 
that  the  mutual  understanding  of  insects  and  similar  individuals 
is  not  based  solely  upon  telepathetical  intercourse — that  is,  trans- 
ference of  feeling  and  motives — but  also  upon  the  basis  of 
accoustic  principles ;  and  even  if  no  trace  of  a  hearing  organ  can 
be  observed  and  some  females  have  no  stridulating  apparatus 
to  produce  sounds,  in  order  to  demonstrate  also  the  presence  of 
emotional  principles. 

But  it  is  logical,  if  an  insect  developes  instinctively  a  rational 
sound-producing  organ,  it  does  this  for  the  simple  purpose  of 
demonstrating  its  motives  and  feelings  to  another  individual,  rep- 
resenting an  object,  whether  from  the  sexual  or  rival  standpoint. 
An  insect,  with  the  instinctive  motive  to  produce  sounds,  in  order 
to  reach  by  their  efforts  the  object  desired  (on  other  insects),  must 
naturally  be  aware  that  the  corresponding  being  is  susceptible  to 
the  vibrating  effects  of  those  projected  and  addressed  sounds; 
otherwise,  that  insect  would  not  make  any  efforts  to  develop  and 
adopt  a  sound-producing  apparatus,  if  it  be  of  no  avail. 

Hence,  on  the  other  hand,  an  insect,  for  instance,  the  female, 
without  a  sound-producing  organ,  must  logically  pathetically  so 
be  organized  that  its  emotional  effects  subjectively  become  excited 
to  reflect  upon  those  sounds,  projected  from  a  related  being.  The 
truth  of  such  manifestation  has  frequently  been  demonstrated  in 
the  events  of  sexual  affairs  in  animal  life,  and  any  ardent  observer 
will  corroborate  this  fact. 

Moreover,  the  knowledge  of  each  others'  pathetical  and  ana- 


30 

tomical  constitution  could  only  be  acquired  by  their  innate  intui- 
tive intellect;  and  only  owing  to  this,  it  can  be  able  to  adopt  an 
organ  for  the  purpose  of  external  (sensational)  intercourse. 
Furthermore,  this  knowledge  is  apparently  not  acquired  during 
their  present  time,  but  obviously  they  have  perceived  it  through 
inheritance  in  a  rude  form,  and  then  during  organic  and  pathetical 
evolution  gradually  exerted. 

Now,  then,  the  rational  development  of  sound-producing 
organs  by  small  insects  antecedently  sets  forth  the  presence  of  a 
hearing  sense,  implied  in  the  constitution  of  the  females;  and  so 
conversely,  if  the  females  were  not  endowed  with  a  hearing  sense, 
the  males  would  not  adapt  their  physical  structure  to  the  use  of 
external  intercourse.  This  fact  will  overthrow  the  opinion  of 
those  who  may  not  believe  in  the  hearing  faculties  of  the  insects. 

The  hearing  faculty  of  the  insects,  as  also  of  other  organic 
beings,  is  not  acquired  during  the  progress  to  maturity — the 
postulates  of  the  individual  organization  in  its  primeval  state 
implies  already  the  hearing  faculty — but  during  the  morphological 
evolution  it  has  become;  expediently  exerted.  The  primeval 
phase  of  the  hearing  faculty  begins  simultaneously  with  the 
organization  of  individuality — that  is,  the  union  of  intellect  and 
body. 

The  transcendental  being  of  the  individual,  even  of  the 
primeval  state  of  organic  life,  requires  the  physical  structure  as 
a  basis  for  the  transcendental  and  pathetical  evolution.  The  body 
represents  the  physical  environment  of  the  transcendental  being 
of  the  individual.  Its  normal  condition,  that  is,  the  normal  state 
of  mobility  of  the  body,  is  determined  by  the  ideal  mobile  capacity 
of  the  soul,  the  transcendental  being.  This  normal  state  repre- 
sents repose  and  tranquility.  Any  influence  which  effects  to  bring 
the  body,  the  physical  basis  of  the  soul,  out  of  the  ideal  normal 
state,  means  to  bring  also  the  soul  out  of  its  ideal  normal  state — 
this  influence  will  excite  her  to  reflect  upon. 

Friction,  caused  by  gross  matter ;  vibration,  caused  by  effec- 
tive sounds ;  ethers  and  other  similar  forms,  are  influences,  capable 
of  affecting  the  sensitive  disposition  of  the  individual,  especially 
those  of  the  lowest  state  of  organic  life.  Now,  taking  only  vibra- 
tion, the  effects  of  sounds,  in  relation  to  the  subject,  which  affects 
the  body  of  those  diminutive  organic  beings,  the  whole  physical 


basis  is  becoming  vibrated  and  put  thereby  out  of  the  ideal  normal 
condition.  Thus  beings  reflect  upon  those  influences  and  act 
accordingly.  Now,  we  may  say  as  well  that  their  whole  body 
is  a  hearing  organ,  respectively  susceptible  for  accoustic  princi- 
ples. It  is  this  the  first  state  of  the  hearing  sense  in  its  rudest 
form. 

Its  latent  faculty  of  analyzation  is  not  yet  evolved  in  order 
to  analyze  the  affecting  sounds  into  their  components,  because  the 
organic  state  of  those  beings  does  not  necessitate  it,  for  the  present 
time,  although  the  constitution  is  apparently  adapted  to  com- 
municate transcendentally.  But  then,  in  the  progressive  course  of 
organic  evolution  of  the  individuals,  where  the  physical  structure 
is  becoming  more  perfected  in  form  and  size,  the  susceptibility  of 
the  body  to  the  effects  of  vibration  is  becoming  gradually  less. 
The  consequence  is  that  the  individual,  ascending  now  morpho- 
logically to  the  superior  states  of  organic  life,  is  impelled  to  local- 
ize the  susceptible  faculty  to  a  more  adapted  place  on  the  body. 

Naturally,  every  state  of  organic  beings  has,  according  to  its 
rank  in  the  organic  kingdom,  instinctively  developed  a  hearing 
organ,  whether  it  is  located  probably  beneath  the  surface  of  the 
body,  as  perhaps  by  insects,  or  it  is  situated  on  the  surface  of  the 
body,  as  exhibited  in  the  vertebrate  kingdom,  which  is  termed 
the  ear.  Insects,  apparently,  it  seems,  must  have  a  susceptible 
organ  underneath  the  surface  of  the  body,  or  they  must  obviously 
have  an  adapted  spot  on  a  certain  region  of  their  physical  struc- 
ture which  is  susceptible  to  the  effects  of  sounds;  because,  no 
form  resembling  in  the  least  a  hearing  apparatus  can  be  traced  on 
their  body.  Hence,  the  way  the  insects  reflect  upon  those  sounds 
projected  from  each  other  demonstrates  plainly  that  in  both  sexes 
the  hearing  faculty  is  well  adapted  for  the  purpose  of  intercom- 
munication, especially  so  far  as  it  concerns  their  mutual  interest. 

Some  naturalists  doubt  the  hearing  sense  of  spiders;  again, 
others  declare  that  they  are  attracted  by  music.  According  to  Mr. 
Westring,  who  observed  that  male  spiders  of  different  species  have 
stridulating  organs,  while  the  females  are  mute,  it  is  concluded 
that  this  serves  for  calling  the  attention  of  the  female  in  relation 
to  conjugal  affairs.  Moreover,  for  instance,  if  a  fly  is  confined 
to  a  small  piece  of  sticking  paper,  she  will  at  once  commence  a 


32 

lively  humming ;  then,  placing  her  in  this  condition  near  a  cobweb, 
but  in  such  a  situation  that  hidden  a  spider  is  unable  to  see  her, 
the  humming  sounds  of  the  fly  will  soon  call  the  spider's  atten- 
tion, which  will  quickly  appear  at  the  entrance  of  the  cobweb  in 
order  to  capture  the  prey.  Now,  repeating  to  remove  and  replace 
the  fly  will  always  effect  the  same  results. 

The  doubtful  presumption  of  man  concerning  the  hearing 
faculties  of  insects,  is  generally  dictated  by  his  empirical  opinion, 
considering  his  hearing  faculties,  the  normal  measurement  by 
which  he  forms  a  comparison  between  himself  and  the  animal  at 
general.  There  is,  however,  an  extreme  distinction  of  the  hearing 
faculties  between  the  class  of  insects  and  the  vertebrate  kingdom, 
especially  man.  The  power  to  analyze  the  sounds  and  tones  is  in 
close  relation  with  the  powers  of  intelligence.  The  ear  of  man, 
in  coincidence  with  his  intelligence,  is  adapted  to  reflect  at  the 
same  time  on  a  number  of  different  sounds ;  and  a  well  adapted 
musical  ear  is  capable  to  analyze  and  detail  these  various  sounds 
into  their  very  components,  in  a  very  limited  time. 

But,  as  generally  the  human  mind  is  too  deeply  absorbed  in 
the  vortex  of  speculations  and  mental  activity,  the  power  of 
reflection  and  analyzation  will  thereby  remain  naturally  more 
indifferent  to  these  prevailing  sounds ;  except  a  born  musician  is 
subjectively  more  able  to  reflect  upon  the  effects  of  sounds  and 
tones. 

Now,  on  the  other  hand,  far  different  to  this  are  the  hearing 
manifestations  of  the  animal.  Although  the  hearing  faculties  of 
the  criminal  are  also,  to  that  extent,  capable  to  perceive  the  con- 
verging sounds  and  able  to  analyze  and  detail  them  to  a  certain 
extent,  according  to  its  own  personal  interest  it  remains  generally 
indifferent  to  all  those  sounds,  which  imply  no  indication  of 
effects  which  would  be  beneficial  to  its  individual  welfare. 

An  animal  will  naturally  adapt  its  hearing  faculties  to  noth- 
ing else  but  to  the  use  of  ideal  obejcts,  or  matter  concerning  its 
existence — that  is,  food,  generation  and  comfort.  Therefore, 
an  animal  concentrates  its  power  of  analyzation  to  sounds,  which 
are  in  direct  connection  with  ideal  objects. 

Hence  the  hearing  sense  of  the  animal  is  more  expediently 
susceptible  to  all  those  various  sounds  and  tones  coming  from 
related  sources,  that  is,  from  male  to  female,  and  conversely. 


33 

Logically,  an  insect  will  subjectively  reflect  and  analyze  the  stridu- 
lating  sounds,  projected  and  addressed  to  it  by  another  insect  of 
the  same  order;  the  female  will  reflect  upon  the  stridulating 
demonstration  of  the  male — the  female  will  reflect  upon  no  other 
sounds  except  those  indicating  danger.  The  human  voice  will 
probably  sound  to  the  insect  as  thundering  sounds  to  man ;  it  may 
be  affected  by  it,  but  it  remains  indifferent  in  the  same  way  as  a 
concert  of  a  Mongolian  band  would  sound  to  a  European  as  a 
meeting  of  pot  and  pan,  and  so  conversely. 


CHAPTER  VII. 

ON  HABIT  AND  INHERITANCE — THEIR  RELATION  TO  THE  SUBJECT. 

There  is  another  form,  although  of  a  secondary  order,  which 
completes  the  modus  of  intercommunication,  and  that  is  habit. 

The  subjection,  that  is,  the  yielding  of  an  organic  being  to  its 
own  innate  determining  vital  principles,  the  tendency  of  indi- 
vidualization,  is  termed  habit.  The  principles  of  emotional  effects, 
the  maintenance  of  individuality,  are  not  only  inducted  and 
directed  by  its  implied  intellectual  faculties  to  obtain  a  rational 
individual  existence.  There  are  predominating  feelings,  repre- 
senting merely  a  yielding  to  easiness  and  indolence  to  afford  exer- 
tion. Thus  prevailing  tendency  is  termed  habitual.  Now,  in 
order  to  avoid  a  liable  confusion  or  an  erroneous  conclusion  of  the 
last  form,  it  is  necessary  to  outline  the  essential  being  of  habit, 
so  far  as  it  relates  to  the  subject. 

In  linear  progression,  and  parallel  with  the  organic  and 
transcendental  evolution,  are  growing  and  equally  organized  the 
vital  forces  and  dynamic  energies,  in  order  to  sustain  the  organic 
existence  of  the  individual.  Through  these  instinctively  rational 
organized  forces  manages  the  transcendental  being,  that  is,  the 
soul,  the  basis  of  the  physical  structure. 

There  are  forces  modified  for  plastical  service,  as  growth  and 
construction;  there  are  forces  systematically  modified  for  the 
principles  of  generation  and  assimilation ;  and  there  are  also  subtle 
energies,  forming  the  structure  and  executing  the  functions  of 
sensation.  The  specific  modus  of  these  vital  energies  is  tending 
to  perpetuality,  that  is,  the  maintenance  of  the  modified  form, 


34 

given  them  at  their  origination,  simultaneously  with  the  origina- 
tion of  the  organic  being.  These  forces  act  spontaneously  and 
independently  from  the  intellect.  The  intellect  and  the  pathetical 
constitution  are  subjected  to  their  influence  during  all  phases  of 
organic  existence,  until  a  superior  will  power  is  becoming  to  that 
degree  exerted  that  the  intellect,  respectively,  the  transcendental 
entity,  is  capable  to  reshape  and  alter  the  original  tendency  of  these 
vital  forces.  But  so  long  as  the  transcendental  entity,  the  soul, 
is  endowed  with  an  inferior  will  power,  the  organic  being  is 
extremely  subjected  to  the  impulsive  effects  of  these  vital  forces 
and  dynamic  energies.  This  subjective  state  of  the  organic 
being,  the  yielding  to  these  vital  principles,  is  habit,  and  its  ten- 
dency is  habitual.  This  manifestation  marks  the  real  animal  life, 
the  lower  organic  kingdom,  and  distinguishes  it  from  the  beings 
of  the  supreme  organic  life,  where  wisdom  and  spirituality  are  the 
dominant  rulers. 

But  again,  on  the  other  hand,  these  implied  vital  energies, 
representing  the  principles  of  natural  laws,  direct  the  animal  to 
the  scope  of  development  and  perfection ;  without  these  impulsive 
and  rationally  exerted  vital  energies,  organic  beings  of  the  lower 
rank  in  life  would  drop  off  from  the  pathway  of  evolution. 
Hence,  in  due  obedience  to  these  vital  principles,  the  animal 
always  acts  in  compliance  with  nature.  Through  the  aid  of  these 
vital  energies,  all  organic  beings  have  instinctively  and  pro- 
gressively developed  their  particular  forms  of  physical  manifesta- 
tion, as  also  the  modes  of  gestures  and  sound-producing  organs 
and  other  similar  forms  of  demonstrative  expression.  Subse- 
quently, according  to  the  perpetuality  of  these  vital  energies,  these 
forms  of  demonstrative  expression  must  also  remain  perpetual 
and  constant  in  their  respective  manifestation. 

Moreover,  are  these  forms  of  vital  tendencies  in  one  way 
gradually  acquired  by  the  individual  itself  during  organic  evolu- 
tion, are  they  in  some  way  acquired  by  the  laws  of  inheritance. 
The  manifestations  of  inheritance  depend  upon  the  same  laws 
of  life,  viz.,  the  principles  of  vitality.  Hence,  according  to  this, 
it  will  create  a  uniformity  of  these  vital  manifestations  among 
the  individuals,  and  especially  of  the  same  order.  Naturally, 
there  will  be  also  a  uniformity  of  gestures  and  the  modes  of 
demonstrative  expression  generally  exhibited  among  the  beings, 
especially  when  related. 


35 

Though  these  forms  of  vital  energies  originate  simultaneously 
with  the  origination  of  the  organic  being,  are  they  likewise  the 
same  as  intellect  and  the  pathetical  being  postulated  in  the  trans- 
cendental constitution  of  the  organic  being;  and  hence,  from  the 
very  beginning,  these  vital  forces  and  dynamic  energies  perform 
the  labor  of  mobility  and  organic  evolution.  The  intellect,  viz., 
the  soul,  yields  to  their  impulsive  tendency,  and,  on  account  of  the 
latent  condition  of  the  implied  will  power,  naturally  not  capable 
to  afford  any  modification  of  these  vital  tendencies,  permits  them 
their  own  way  to  elaborate,  and  instead  of  being  conducted  by 
the  intellect,  the  intellect  is  conducted  and  is  placed  thereby  in  a 
state  of  passiveness  and  easiness.  Naturally,  the  feelings  of  easi- 
ness and  indolence  are  originated — the  yielding  is  becoming  a 
tendency,  viz.,  the  habitual  state  of  the  intellect. 

Furthermore,  though  innate  forms  of  vital  manifestations  are 
also  closely  allied  with  the  intellectual  and  pathetical  principles, 
which  in  unison  constitute  the  transcendental  condition  of  the 
organic  being,  these  vital  forms  contribute  also  their  share  to  the 
introspective  sphere  of  the  sub-consciousness.  Naturally,  accord- 
ing to  the  law  of  thought  transference,  that  is,  transcendental  per- 
ceptibility, visual  and  pathetical,  the  one  organic  being  is  capable 
to  perceive  also  the  forms  of  the  innate  vital  manifestations  of  the 
other  being,  because  the  basis  of  these  vital  forms  is  closely  asso- 
ciated with  the  postulates  of  the  intellect  and  pathetical  faculties, 
the  essential  powers  of  perceptibility  and  comprehension. 

Now,  referring  to  the  relation  of  habit  in  regard  to  the  exhi- 
bitions of  demonstrative  expression,  the  vital  forces  and  dynamic 
energies,  which  are  fundamentally  the  impulsive  powers  of  all 
habitual  transactions,  such  as  gesture  and  sound-producing,  main- 
tain, according  to  their  perpetuality,  also  the  modus  of  prevailing 
demonstrative  expression.  Hence,  owing  to  the  latent  and  passive 
will  power  of  the  animal,  the  forms  and  modes  of  demonstrative 
expressions  remain  almost  unchanged  through  all  life.  The  sub- 
jective and  passive  intellect  does  not  make  any  effort  to  alter  the 
mobile  tendency  of  these  vital  energies,  serving  for  the  purpose 
of  demonstrative  expression.  Naturally,  these  forms  maintain 
constantly  their  characteristical  features,  unless  extraordinary  cir- 
cumstances, strongly  imposing  upon  individual  life,  may  induce 
the  animal  to  alter  the  modus  of  their  prevailing  vital  tendencies 


36 

and  adapt  them  more  to  be  serviceable  for  present  conditions,  if 
necessary. 

This  determining  stability  of  these  vital  tendencies,  which 
perform  the  mobile  functions  of  demonstrative  expression,  con- 
stitutes essentially  also  the  basis  of  inheritance.  The  stable  ten- 
dency of  these  vital  and  dynamic  functions,  in  co-operation  with 
the  associated  plastical  faculties,  mold  the  physical  and  pathetical 
constitution  of  the  offspring ;  that  is,  in  other  words,  the  transcen- 
dental entity  (soul)  of  the  parent  being  impresses  its  signature 
of  individuality  upon  the  individuality  of  the  offspring;  it  re- 
ceives, simultaneously  with  its  own  origination,  the  same  trans- 
cendental and  physical  peculiarities  of  the  parent. 

This  establishes  a  uniformity  of  vital  and  physical  functions 
between  parent  and  the  offspring ;  naturally,  any  manifestation  of 
these  life  functions,  exhibited  by  the  parent  being,  will  be  per- 
ceived and  understood  by  the  offspring,  which  instinctively  and 
intuitively  is  reasoning  from  its  own  analogous  individual  consti- 
tution. Although  the  intellect  of  the  offspring  may  perhaps,  for 
the  present  time,  not  sufficiently  be  capable  to  perceive  and  com- 
prehend to  full  extent  the  opposite  (parent)  manifestation,  yet 
the  impulsive  tendency  of  its  own  spontaneous  vital  and  pathetical 
manifestations  will  its  intellect  the  scope  and  principles  of  these 
transactions. 

Hence,  the  offspring,  reasoning  intuitively  from  its  own  indi- 
vidual constitution,  will  also  subjectively  reflect  upon  these  in- 
fluences, projected  and  addressed  to  him  by  the  parent  being  in 
the  transactions  of  daily  life,  because  though  the  postulates  of 
these  intercurrent  manifestations  are  related  to  each  other,  are 
thus  consequently  also  the  effects  of  these  tendencies  the  same. 
Naturally,  the  offspring  will  understand  instinctively  the  princi- 
ples of  these  transcendental  or  psychological,  as  well  as  the 
physical  manifestation,  of  its  parent  being,  as  well  as  in  return 
the  parent  will  understand  the  similar  transactions  of  the  off- 
spring. 

Now,  coming  again  to  the  subject.  The  offspring,  having 
thus  inherited  all  the  individual  peculiarities  of  the  parent,  has 
then  also  inherited  the  particular  modes  of  the  parent's  demons- 
trative expression,  serving  for  the  purpose  of  intercommunica- 
tion and  mutual  understanding,  such  as  poses,  gestures  and  forms 


37 

of  sound-producing  organs.  Like  all  other  life  functions,  de- 
pendent upon  and  executed  by  these  stabile  spontaneous  vital 
energies,  so  are  also  the  functions  of  demonstrative  expressions 
dependent  and  executed  by  these  very  same  vital  principles. 
Their  modes  and  forms  become  also  stabile  and  prevailing 
through  all  life-time  of  the  organic  being;  latent  or  more  or  less 
expressive  during  infanthood,  they  become  gradually  exerted 
during  the  process  of  maturity. 

Now,  though  every  specified  class  in  the  animal  kingdom 
descends  in  linear  progression  from  one  progenitor,  the  offsprings 
have,  during  the  course  of  evolution,  immensely  multiplied. 
Furthermore,  though  all  individuals  of  a  certain  order  or  species 
are  subject  to  the  stabile  vital  tendencies,  they  have  consequently 
also  maintained  their  inherited  modus  of  demonstrative  expres- 
sion— every  particular  point  exhibited  in  the  parent. 

Naturally,  there  prevails  a  remarkable  uniformity  of  these 
expressive  functions  between  these  related  organic  beings.  The 
progenies  have  reserved,  owing  to  the  stability  of  the  vital  forces, 
all  these  particularities  inherited  from  the  far  back  progenitors; 
except,  some  extraordinary  circumstances  may  have  compelled 
them  to  alterate  instinctively  and  rationally  these  inherited  forms, 
and  adapt  them  to  the  present  conditions  of  life. 


PART   II. 

THE  VARIOUS  FORMS  OF  EXPRESSION. 


CHAPTER  VIII. 

RATIONAL  DEVELOPMENT  OF  MODES  OF  EXPRESSION,  BY  REASONING 
FROM   INTUITIVE  IDEAS. 

In  relation  to  the  subject,  so  far  as  the  reasoning  faculty 
is  concerned,  it  is  obvious  that  these  manifestations,  by  reasoning 
intuitively  from  a  constructive  idea,  are  more  prevailing  among 
the  lower  classes  of  the  organic  world  than  in  the  higher.  The 
extreme  opposite  classes  in  the  organic  world,  organized  and 
enabled  to  demonstrate  their  feelings  and  motives,  are  on  one 
side  the  vertebrata,  on  the  other  side  the  class  of  insects,  properly 
represented  by  monkeys  and  ants,  bees  and  similar  kinds. 

Now,  if  we  compare  the  intellectual  and  pathetical  manifesta- 
tions of  the  monkey  and  the  intellectual  exhibitions  of  ants,  bees 
and  kindred  beings,  we  must  logically  come  to  the  conclusion  that 
the  amount  of  effort  of  intelligence  is  not  always  dependent  upon 
a  perfectly  constructed  cerebral  organization.  The  physical 
structure  of  the  ant  is  not  to  that  extent  adapted  to  render  proper 
utility  for  inellectual  and  pathetical  demonstrations  as  this  is  the 
case  with  the  monkey. 

The  forms  of  demonstrative  expression  of  the  ant  and  other 
insects  are  only  few  in  number  and  simple  in  compliance  with  the 
simplicity  and  faculties  of  their  respective  anatomical  structure. 
Their  body  allows  only  certain  poses,  demonstrating  some  ardent 
emotional  effects;  their  antennae  render  very  little  service  of  ex- 
pression by  gesticulative  motions,  and  as  far  as  it  concerns  stridu- 
lating  organs,  providing  there  are  any,  they  are  also  of  little  avail 
to  render  perfect  service  for  intercommunication  and  mutual 
understanding. 

But  it  is  very  doubtful  that  the  facilities  of  expression  of 
these  few  simple  forms  are  competent  enough  to  meet  the  ques- 
tions of  all  the  various  complicated  functions  which  are  mani- 
fested in  the  social  life  of  ants  and  bees.  Some  naturalists  base 
their  opinion  upon  the  theory  that  the  movement  of  intercom- 


39 

munication  and  understanding  of  ants  depends  solely  upon  the 
mobility  of  their  antennae.  It  is  apparent  that  they  serve  to  a  cer- 
tain extent  for  the  demonstration  of  the  principal  emotional  fea- 
ture and  motives,  as,  for  instance,  for  charming  and  caressing 
opposite  sexual  mates;  furthermore,  they  may  also  represent  the 
faculties  of  touch  and  smell. 

It  seems  rather  erroneous  to  suppose  that  the  antennas  of  ants 
possess  the  faculty  symbolizing  by  their  different  forms  of  motion 
every  form  of  instinctive  and  rational  transaction  and  other  simi- 
lar features  prevailing  in  various  modes  within  their  organiza- 
tion. Moreover,  it  seems  more  probable  that  the  main  part  of 
demonstration  and  communication  bases  on  thought  transference 
and  the  principles  of  intuition.  Those  naturalists,  ascribing  all 
intellectual  and  expressive  transaction  to  the  antennas,  and  in  some 
respects  to  the  laws  of  inheritance,  deny  thereby  intellectual,  re- 
flecting and  reasoning  faculties  of  ants  as  well  as  other  insects. 

They  claim  that  the  intellectual  transactions  are  more  of  an 
automatical  or  mechanical  character,  inducted  by  an  inherited 
power,  which  works  similar  to  a  spring  in  a  clock.  This  presump- 
tion sets  forth  that  a  reasoning  intellect  is  therefore  not  required, 
and  that  ants  and  bees  are  not  endowed  with  a  constructive  intelli- 
gence, directing  ideologically  the  course  of  individual  evolution 
and  the  welfare  of  their  own  and  their  progeny. 

But  now,  the  anatomical  constitution  exhibits  the  presence 
of  senses,  of  which  the  most  important  is  sight.  The  faculty  of 
sight  serves  to  distinguish  and  select  objects.  The  faculty  of  sight 
implies  logically  the  postulate  of  visuality,  though  visuality  is  an 
attribute  of  intellect;  these  faculties  form,  therefore,  essentially 
the  fundamental  basis  of  the  transcendental  constitution  of  the 
organic  being. 

Now  the  motion  (motive)  of  the  individual  to  distinguish 
and  select  an  object  rises  from  within  the  center  of  intelligence; 
the  scoped  object  is  reflected  on  the  physical  organ  of  sight,  that 
is,  the  eye;  from  this  the  object  becomes  reflected  to  the  innate 
visuality,  that  is,  the  power  of  visuality  subjectively  copies  the  pic- 
torial outlines  of  the  object  from  the  organ  of  sight — the  copy, 
that  is,  the  ideal  form,  drawn  from  the  corporeal  object,  becomes 
stored  within  the  transcendental  periphery  of  the  individual. 
These  visual  copies  become  subjectively  associated  with  the  pre- 


40 

viously  copied  visual  forms,  exhibiting  thereby  a  concrete  state 
of  the  transcendental  being  of  the  individual.  The  power  of  intro- 
spective visuality,  that  is,  the  reflexibility,  constitutes  conscious- 
ness; the  power  to  reflect  these  innate  visual  forms  exhibits 
memory. 

Moreover,  the  thus  constructed  consciousness  inducts  or  ex- 
cites the  intellect  (soul)  to  meditation,  that  is,  to  contemplate 
these  ideal  objects  stored  up  in  the  introspecive  periphery  within; 
furthermore,  the  intellect  (soul),  obedient  to  the  motive  of  indi- 
vidualization  to  maintain  existence,  concludes  from  these  ideal 
objects,  viz.,  ideas,  what  supposedly  is  the  most  beneficial  for  the 
individual  welfare,  that  is,  reasoning  from  cause  and  effect. 

Though,  according  to  their  anatomical  structure,  ants  as 
well  as  other  insects,  are  not  endowed  with  a  cerebral  organiza- 
tion, analogous  to  the  vertebrate  kingdom,  from  which  originates 
the  positive  super-consciousness,  they  are  reasoning  merely  in- 
tuitively from  the  sub-consciousness,  because  the  power  of 
reasoning  intuitively,  which  also  originates  in  the  sub-conscious- 
ness, renders  equal  service  in  the  relation  of  economical  affairs 
and  other  emotional  and  sexual  events,  as  well  as  the  reasoning 
and  deducting  power  of  the  more  objective  super-consciousness 
of  the  highest  classes  of  the  vertebrate  order. 

Hence,  concluding  from  this,  it  is  obvious  that  ants  and  bees 
manage  certain  accidental  circumstances  satisfactorily  for  the 
best  of  their  own  welfare;  and  I  think  that  this  .explains  and 
solves  the  question  of  the  rational  transaction  of  ants  and  bees. 
Of  course,  their  reasoning  faculty  is  limited  and  the  power  of 
reflexibility  not  so  much  expanded,  in  compliance  with  the  re- 
stricted number  of  ideal  objects  stored  within  their  transcendental 
constitution;  naturally,  their  reasoning  and  rational  manifesta- 
tions are  very  diminutive  transactions  in  proportion  to  the  verte- 
brate world. 

Furthermore,  though,  according  to  the  absence  of  a  perfect 
cerebral  organization,  which  implies  also  the  postulate  of  absolute 
will  power,  by  which  an  individual  is  capable  to  alterate  the  plasti- 
cal  tendency  of  vital  energies,  the  insect  is  extremely  subjected 
to  these  spontaneous  impulsive  vital  tendencies,  favoring  the  laws 
of  habit  and  growth.  Subsequently,  the  physical  and  pathetical 
condition  of  the  being  remains  their  inherited  individual  forms 


for  ages  and  ages,  till  this  class  or  species  may  under  certain  cir- 
cumstances be  extinguished. 

Now,  ants  and  bees  are  organic  beings  which  live  in  a  state 
of  social  organization.  This  implies  that,  in  order  to  maintain 
its  perfect  shape,  every  individual  is  impelled  to  contribute  its 
share  of  work  and  effort  to  the  communal  welfare.  This  relation 
requires  the  modus  of  conference,  viz.,  to  manifest  an  intercom- 
munication between  the  members  in  order  to  effect  a  mutual 
understanding. 

Now,  if  every  individual  joining  this  organization  were  act- 
ing automatically,  that  is,  without  reflexibility,  reasoning  and 
constructing  intellectual  powers,  the  whole  movement  of  the  or- 
ganization would  resemble  much  of  a  clockwork — if  each  one, 
independent  from  the  other,  would  act  mechanically  and  blindly 
follow  its  spontaneous  impulse,  received  at  the  very  moment  of 
origination,  what  would  be  the  consequence?  It  would  result 
surely  a  confusion  within  the  organization  in  cases  of  different 
and  mixed  affairs,  which,  in  order  to  straighten  them  out,  requires 
the  corresponding  efforts  of  two  or  more  individuals.  Firstly, 
reasoning  from  each  others'  affection  and  motivity;  secondly, 
reasoning  from  cause  and  effect  concerning  the  related  affair; 
and,  finally,  the  rational  corresponding  and  combined  efforts  of 
every  participated  individual  to  proceed  in  order  to  overcome  the 
difficulty  crossing  their  road.  But  it  has  frequently  been  observed 
how  ants  have  managed  difficult  situations  through  combined 
efforts — there  is  no  place  for  a  blind-working  or  mechanical  la- 
borer; then,  if  every  individual  would  resemble  largely  a  wheel 
in  a  clock,  one  individual  woulcl  be  impelled  to  stop,  if  the  other 
did  not  correspond  with  him;  and  finally,  no  success  could  be 
effected  to  manage  any  form  of  accidental  difficulties. 

But  a  more  mechanical  feature  represents  the  whole  func- 
tion of  generation,  because,  as  the  principles  of  generation  are 
based  directly  on  the  stabile,  plastical  vital  energies,  and  being  in 
their  present  form  inherited  from  the  progenitors,  inducts  and 
impels  the  intellect  (soul)  to  minute  obedience.  Hence,  owing 
to  the  faculty  of  thought  transference  and  intuitive  susceptibility, 
every  related  organic  being  (concerning  individuals  of  lower  or- 
ganic world)  perceives  intuitively  from  the  other  fellow  being 
the  similar  forms  and  principles  of  these  very  same  vital  ques- 


42 

tions  (generation),  and  then  to  thus  established  understanding 
they  are  capable  to  work  subjectively  hand  in  hand,  in  perfect 
harmony. 

Moreover,  as  a  further  evidence  that  certain  animals,  es- 
pecially certain  insects,  are  able  to  manifest  in  some  cases  very 
remarkable  rational  transactions,  although  relating  very  little  to 
the  subject,  I  shall  allude  to  a  certain  kind  of  wasp,  which  is 
hunting  for  spiders,  beetles,  caterpillars  and  similar  kinds  of  in- 
sects, using  them  for  prey.  But  these  wasps  do  not  pursue  them 
in  order  to  devour  them  immediately;  they  consider  this  prey 
merely  as  objects  of  provision  for  their  coming  offsprings  to  be 
feeded  upon. 

When  this  wasp  seizes  a  caterpillar,  she  penetrates  her  sting 
with  such  an  anatomical  accuracy  between  the  segments  of  the 
body  that  its  effect  only  paralyzes  the  victim  and  prevents  it  from 
escaping.  After  this  manipulation  the  paralyzed  caterpillar  is 
dragged  into  the  nest  of  the  wasp  and  preserved  in  the  living 
state  until  it  may  be  served  as  fresh  food  for  the  coming  offspring. 

Now,  this  rational  transaction  could  not  be  performed  with- 
out the  faculty  of  reasoning  power;  that  is,  in  this  case  reason- 
ing intuitively.  The  wasp  has  not  any  anatomical  knowledge  of 
these  insects,  gained  by  any  modus  of  experience ;  hence,  the  wasp 
could  have  only  acquired  intuitively  the  knowledge  of  the  ana- 
tomical structure  of  the  victim,  and  then  reasoning  from  this 
point,  she  is  able  to  scope  her  efforts  and  calculate  the  effects  with 
minute  accuracy. 

It  is  this  the  same  power  of  intuitive  reasoning,  by  which 
organic  beings,  viz.,  male  individuals,  are  reasoning  from  the 
anatomical  constitution  of  their  respective  mates,  in  order  to  adapt 
such  sound-producing  organs,  which  are  in  compliance  with  the 
susceptible  faculty  of  the  subject. 

REASONING  BETWEEN   DISTINCT  CRIMINALS. 

Having  in  the  preceding  chapter  delineated  the  manifestation 
of  intercourse  and  understanding,  prevailing  between  individuals 
of  the  same  kind,  I  shall,  in  the  present  chapter,  endeavor  to  illus- 
trate the  rational  intercourse  and  mutual  understanding  between 
individuals  of  very  distinct  species. 

To  investigate  the  character  of  mutual  affection  and  the 
efforts  to  provide  for  the  helpless  weaker  part,  led  Mr.  Romanes 


43 

to  try  the  following  experiment.  He  induced  a  Brama  hen  to 
hatch  out  an  egg  from  a  peacock.  Although  it  is  a  general  rule  of 
the  hens  to  reject  their  young  ones  as  soon  as  they  are  capable  to 
take  care  of  themselves,  this  hen  rendered  undivided  attention  and 
care  to  that  young  peacock  during  a  lapse  of  time  of  eighteen 
months.  During  all  this  time  the  hen  did  not  lay  one  egg.  More- 
over, a  very  peculiar  feature  to  be  considered,  this  hen,  like  other 
hens  of  peacocks,  picked  and  tried  to  straighten  out  the  plumes 
and  the  tuffs  on  the  head  of  the  young  peacock ;  and,  in  order  to 
perform  this  transaction  conveniently,  she  mounted  herself  on  a 
higher  and  suitable  object  to  reach  his  head.  The  peacock  then 
placed  himself  in  front  of  her,  bending  his  head  forward,  and  the 
hen  began  to  pick  and  straighten  the  tuffs  with  greatest  care. 

Now,  in  this  strange  case,  there  was  not  any  form  of  an 
inherited  faculty  present,  as  gesture  or  other  forms  of  demonstra- 
tive expression,  which  would  induce  the  hen  to  act  in  compliance 
with  the  habits  of  peacocks.  Hence,  it  is  obvious  that  the  hen 
must  have  been  reasoning  intuitively  from  the  transcendental 
being  of  the  young  peacock ;  that  is,  the  hen  was  reflecting  upon 
the  instinctive  emotional  effect  (motive),  the  pleading  to  be  cared 
for ;  finally,  these  intercurrent  feelings  established  an  understand- 
ing, which  resulted — that  is,  the  hen  was  induced  to  act  here  as  a 
fostermother. 

A  much  more  peculiar  case  of  an  alliance  is  exhibited  where 
two  organic  beings,  of  two  extremely  distinct  species,  join  for  the 
benefit  of  their  mutual  welfare.  There  is  the  hermit  crab,  which, 
according  to  his  tender  and  delicate  anatomical  organization,  is 
compelled  to  seek  shelter  in  a  vacant  shell,  merely  using  it  for  a 
tenement.  But  the  weight  of  the  shell  retards  his  locomotion  in 
the  pursuance  of  prey.  What  does  he?  He  forms  an  acquain- 
tance with  a  sea  anemone  (sargatia  parasitica)  and  induces  her 
to  ally  with  him  and  mount  herself  on  his  tenement,  near  the  edge 
of  the  shell.  The  anemone  prefers  frequently  current  waters,  and 
this  she  will  find  when  she  joins  the  crab.  Both  are  carnivorous 
individuals,  The  tentacles  of  the  anemone,  searching  and  reach- 
ing out  for  prey,  will  always  gather  sufficient  food  for  both.  The 
anemone  has  thereby  the  opportunity,  when  the  crab  slowly 
moves  to  other  places,  of  a  new  field  for  prey ;  this  again  impels 
the  crab,  in  order  to  receive  new  food,  to  maintain  its  mobility. 


44 

Moreover,  when  the  time  is  coming  that,  owing  to  the  growth 
of  the  body,  the  crab  has  to  look  for  another  more  suitable  shell 
or  house,  it  works  carefully  with  its  claws  to  remove  the  anemone 
from  her  old  position  in  order  to  accommodate  her  migration 
over  to  the  new  tenement. 

Now,  taking  into  consideration  the  extremely  different  physi- 
cal organization  of  these  two  individuals,  we  will  observe  that 
there  is  not  the  slightest  possibility  to  communicate  and  confer  on 
the  basis  of  inherited  forms,  by  which  they  could  demonstrate 
their  motives,  in  order  to  effect  thereby  an  understanding;  avail- 
able modes  of  gestures,  poses  or  sound-producing  are  here  fully 
excluded.  The  notion,  viz.,  motive,  to  improve  his  condition  must 
originate  from  the  crab,  though,  according  to  anatomical  struc- 
ture, he  is  the  more  positive  and  obejctive  individual  than  the  sim- 
ple-formed, passive,  stationary  sea  anemone.  Hence,  the  rational 
impulse  of  the  crab  is  apparently  powerful  enough  to  effect  an 
impression  upon  the  anemone,  to  subject  to  his  rational  influence. 
Furthermore,  it  is  obvious  that  the  crab  is  reasoning  from  the 
effects  of  its  inconvenient  condition  and  discovering  intuitive 
remedy  in  the  co-operation  with  the  anemone,  that  is,  that  her 
particular  condition  in  life  would  render  benefit  for  his  welfare. 
On  the  other  hand,  this  must  be  the  same  with  the  anemone, 
which  also  intuitively  understands  the  motive  of  the  crab  to  be 
beneficial  for  her  welfare;  finally,  she  subjects  to  the  motive  of 
the  crab  and  allies  with  the  latter. 

RATIONAL  POSING  ATTITUDES. 

The  posing  attitude  of  the  male  peacock  before  the  female,  in 
displaying  his  splendid  plumage,  is  also  a  particular  form  of 
demonstrative  expression  to  call  the  attention  of  the  female  in 
order  to  communicate  with  her  about  conjugal  affairs.  The  way 
he  displays  his  plumage  indicates  plainly  that  he  is  conscious  of 
its  imposing  beauty  and  its  charming  effects  manifested  upon  the 
feelings  of  the  female. 

Analogous  to  this,  the  male  pheasant  (poliplectron)  poses 
before  his  mate  in  order  to  excite  conjugal  affection.  Now,  con- 
cluding from  these  rational  manifestations,  it  is  apparent  that 
both,  the  peacock  and  the  pheasant,  are  reasoning  intuitively 
(instinctively)  from  the  emotional  disposition  of  their  respective 


45 

females  and  afford  these  adaptations  in  order  to  charm  and 
conquer. 

Moreover,  the  plumage  of  the  peacock  is  ornamentally  differ- 
ently arranged  from  the  plumage  of  the  poliplectron ;  and  in  order 
to  effect  a  more  charming  impression  upon  the  female,  they  have 
to  assume  such  posing  attitudes,  which  are  apt  to  show  off  the 
splendor  to  the  fullest  extent.  According  to  Darwin,  who  records  : 
"When  the  male  peacock  displays  himself,  he  expands  and  erects 
his  tail  transversely  to  his  body;  he  stands  in  front  of  the  female 
and  shows  off  at  the  same  time  his  rich  blue-colored  throat  and 
breast.  The  breast  of  the  poliplectron  is  obscurely  colored,  and 
the  ocelly  are  not  confined  to  the  tail  feathers.  Consequently,  the 
poliplectron  does  not  stand  in  front  of  the  female,  but  he  erects 
and  expands  his  tail  feathers  a  little  obliquely,  lowering  the  ex- 
panded wing  on  the  same  side  and  raising  that  on  the  other  side. 
In  this  attitude  the  ocelli  over  the  whole  body  are  exposed  at  the 
same  time  before  the  eyes  of  the  admiring  female  in  one  grand 
bespangled  expanse.  To  whatever  side  she  may  turn,  the  ex- 
panded wing  and  the  obliquely  held  tail  are  turned  toward  her." 

Now,  these  are  only  two  examples,  but  they  demonstrate  suffi- 
ciently the  ability  of  the  animal  to  manifest  rational  transactions 
by  the  means  of  reasoning  intuitively  (instinctively)  from  cause 
and  effect.  The  peacock  and  the  poliplectron,  both  of  them,  are 
conscious  of  that  form  of  pose  to  be  adapted  which  is  the  most 
available  for  that  purpose.  Each  one  of  them,  though  orna- 
mentally differently  constructed,  must  apparently  reason  from  the 
scope  of  possibility  which  surely  must  render  the  desired  effect  to 
charm  the  female. 

The  peacock  is  reasoning  from  his  particular  structure  and 
logically  has  to  assume  a  position  in  confronting  his  mate  in  order 
to  render  to  her  a  full  display  of  his  grandeur  to  fullest  extent. 
Hence,  on  the  other  hand,  the  poliplectron  is  reasoning  also  from 
the  particular  arrangement  of  his  body  and  naturally  he  has  to 
assume  a  pose  in  placing  himself  sideways  before  the  female,  so 
that  she  may  obtain  a  full  glance  of  his  spangled  plumage. 

Now,  what  intellectual  influence  enables  and  induces  them  to 
such  rational  transactions?  Their  intelligence  (mentality)  has  not 
reached  that  grade  of  rational  objectivity  by  reasoning,  and 
deducts  from  an  idea  originated  by  experience  by  present  condi- 


46 

tions,  although  these  manifestations  indicate  the  influence  of 
intellect. 

They  have  not  assumed  this  mode  of  posing  during  their 
present  time ;  that  is,  owing  to  their  incompetence  of  mental  abil- 
ity. Consequently,  they  must  have  the  fundamental  idea  of  this 
rational  instinctive  transaction  inherited  from  far  back  by  their 
earliest  progenitors,  and  then  they  have  apparently  this  modus 
more  expediently  adapted  from  generation  to  generation. 

The  fundamental  idea  of  this  rational  transaction  (these 
rational  poses)  must  have  been  already  originated  in  the  remotest 
progenitor  of  that  specie ;  that  is,  originated  in  the  male  in  order  to 
correspond  with  the  feelings  of  their  respective  female,  the  feeling 
of  taste  (color  and  beauty)  and  be  courted.  The  impulse  of  this 
idea,  that  is,  the  motion  of  the  male  individual  to  charm  and 
conquer  the  sexual  mate  by  this  means,  must  naturally  set  the 
plastical  energies  in  motion,  to  construct  the  fundamental  original 
forms  of  ornamental  plumage,  at  the  beginning  of  primitive  fea- 
tures and  simplicity. 

Furthermore,  through  the  laws  of  inheritance,  the  stability 
of  the  plastical  energies,  these  forms  of  rational  manifestation 
have  become  in  the  succeeding  generations  gradually  more  and 
more  impulsive  and  inductive ;  in  other  words,  have  become  spon- 
taneous functions,  implied  within  the  psychological  constitution 
of  the  individual,  which  instinctively  becomes  excited  in  cases  of 
contact  with  the  object,  and  then  inducts  the  objective  intellect 
(mentally)  to  transact  accordingly. 

Through  the  impulsive  character  of  these  spontaneous  ener- 
gies, the  individual  is  becoming  subjectively  conscious  of  its  sub- 
jective-objective demonstrative  manifestations;  they  firstly  induce 
the  instinctive  intellect  (sub-consciousness),  and  from  which  then 
the  objective  intellect  (super-consciousness — mentality)  is  reason- 
ing the  principles  of  the  prevailing  effect. 

Now,  we  must  bear  in  mind  that  the  here  so-termed  intuitive 
intellect  or  sub-consciousness  and  the  objective-positive  intellect 
or  super-consciousness  represent  essentially  one  and  the  same 
individualized  intellect  (soul)  which  together  with  the  pathetical 
faculties  forms  the  transcendental  constitution  of  the  individual. 
But  the  so-called  intellect  represents  in  its  actions  and  abilities  two 
different  phases.  The  transcendental  individuality  of  the  organic 


47 

being  manifests  itself  simultaneously  in  its  two  different  phases — 
in  one  within  (intuition),  in  the  other,  externally,  manifesting 
itself  through  the  agencies  of  the  sensational  and  cerebral  organi- 
zation, senses  and  mentality. 

But  it  must  be  also  understood  that  the  animal  generally 
is  intellectually  and  pathetically  more  tending  to  subjection  and 
inductions  in  regard  to  its  intuitive  impulse  than  the  positive- 
objective  intellect  (mind)  of  man.  Hence,  the  animal  executes 
subjective-consciously  all  these  life  principles,  rising  from  the 
bottom  of  the  sub-consciousness,  which  is  actually  the  fundamental 
and  primeval  stage  of  transcendental  individuality  (soul),  or  in 
other  words,  that  state  of  individuality  rooting  deeply  in  its 
primitive  state  of  organic  existence.  All  these  spontaneous  impul- 
sive manifestations,  vital  and  intellectual,  which  are  rising  from 
this  stage  of  individuality,  inducting  impulsively  the  mental 
powers,  to  execute  their  principles,  and  the  mind,  that  is,  the  in- 
tellect, in  the  phase  of  super  or  day-consciousness,  subjects  and 
yields  to  this  impulse,  and  the  nerves  and  the  power  of  the  muscles 
perform  mechanically  the  labor.  These  are  manifestations,  as 
generally  termed,  instinctive  transactions,  and  the  impulse,  in- 
stinct. 


CHAPTER  IX. 

ON    GESTURES VOCAL    SOUNDS    AND    SIGNS. 

Expressions,  Relating  to  Animal  Conjugal  Affairs. — The 
sexual  relation  of  organic  beings  renders  to  the  ardent  observer 
an  extensive  field  for  the  investigation  of  demonstrative  expres- 
sion and  other  forms  for  intercommunication.  The  sexual  rela- 
tion is  naturally  the  essential  basis,  where  all  the  prevailing  forms 
of  demonstrative  expressions  become  mostly  developed  and 
varified. 

The  principle  of  generation  requires  the  compilation  of  two 
individuals,  a  male  and  female;  according  to  the  principles  of 
individualization,  to  obtain  individuality,  which  considers  all 
objects  required  for  the  existence  of  individuality  as  belonging 
to  the  individual  (property,  by  right),  and  as  a  matter  of  course, 
so  considers  one  individual  the  other,  to  which  it  has  an  objective 


48 

desire,  as  an  object,  which  perfects  its  ideal  existence  of  indi- 
viduality. 

This  is  the  logical  conclusion  and  causal  principle  that  the 
male  individual,  after  being  allied,  considers  the  female  as  an 
object  belonging  to  his  individuality  (by  imaginary  rights),  and 
so  it  is  conversely  with  the  female  individual.  Naturally,  they 
complete  thereby  mutual  individuality.  Moreover,  thus  two  con- 
jugated individuals  consider  logically  also  the  product  of  their 
alliance,  the  offspring,  as  an  object  belonging  to  their  individual 
existence,  viz.,  to  complete  their  individuality.  The  individualistic 
conception  is  prevailing  throughout  the  higher  organic  world 
and  is  frequently  demonstrated  among  vertebrata,  living  in  large 
groups  and  colonies,,  in  order  to  associate  for  the  benefit  of 
mutual  welfare.  All  thus  sexually  conjugated  individuals  con- 
sider each  other  inducted  by  this  impulsive  empirical  individualis- 
tic feeling  as  personal  property  by  right;  and  this  feeling  or  indi- 
vidualistic conception  is  also  becoming  logically  the  postulate  of 
reverence,  which  they  reveal  to  their  mutual  personality — the 
male  to  the  female,  and  conversely,  that  is,  more  or  less  in  rela- 
tion to  their  rank  in  organic  order. 

The  leading  part  of  exemplary  conduct  in  the  relation  of 
conjugal  affairs  in  the  animal  kingdom  is  taken  up  by  the  birds. 
Most  of  them  live  in  a  monogamic  state  of  lifetime  and  only 
a  few  species  prefer  the  polygamic  state.  It  has  been  observed 
that  a  couple,  once  united,  will  stay  faithfully  together  till  death 
separates  them.  But  there  are  also  exceptions,  where  one  or  the 
other  mate  might  give  itself  away  to  excedingly  impulsive  pas- 
sions and  violate  the  ideal  chains  of  their  conjugal  relation.  But 
then,  as  a  general  consequence,  the  rival  and  the  violator  will 
have  to  bear  often  very  serious  consequences,  which  in  some 
cases  will  result  in  the  penalty  of  death. 

The  mutual  affections  of  mated  pigeons  are  well  known  to 
every  one.  Their  billing  and  caressing  manifests  truly  that  these 
are  transactions  to  demonstrate  and  express  prevailing  effects  and 
motives,  and  are  also  well  adapted  for  the  purpose  of  intercommu- 
nication and  mutual  understanding.  Moreover,  it  has  often  been 
observed  that  male  birds,  while  their  females  are  tending  to  their 
breeding  duties,  endeavor  to  amuse  and  entertain  them  by  some 


49 

comical  gestures  and  various  effective  songs,  in  order  to  accom- 
modate them  during  the  time  of  maternal  obligations. 

Furthermore,  I  shall  allude  to  the  exciting  congregations  of 
large  groups  of  crows,  magpies,  sparrows  and  similar  kinds  of 
birds.  When  they  meet  under  such  circumstances,  it  is  sure  that 
there  are  some  very  serious  and  important  questions  to  be  solved. 
They  discuss  often  in  such  furious  manner  that  it  can  be  heard 
for  quite  a  distance,  while  one  or  two  individuals  sit  aside  in  a 
subdued  position.  And  as  a  general  consequence,  when  the 
meeting  is  over,  the  corpses  of  one  or  more  dead  individuals  are 
left  on  the  spot.  This  is  surely  an  indication  that  a  furious  trial 
and  execution  has  taken  place. 

Sounds  of  Signs  and  Calls. — Many  animals  have  adapted 
certain  distinctive  forms  of  sounds,  uttering  them  at  various 
occasions,  as  for  calling  their  conjugal  mate;  to  challenge  the 
rival;  also  certain  diversified  sounds,  as  signs  in  cases  of  danger, 
and  finally  sounds  of  plea,  when  in  distress,  pleading  for  help. 

The  most  familiar  bird  to  all  is  the  sparrow,  and  many  will 
have  observed  him  pleading  in  subdued  tones  for  help  when  deep 
snow  and  a  severe  frost  have  barred  the  ground  and  prevented 
him  from  rinding  any  food  or  a  grain  on  the  surface  of  the 
ground.  We  will  find  him  then  placed  near  the  windows  or 
balconies,  and  his  pleading  tones  are  so  effective  and  demonstra- 
tive as  to  make  any  human  soul  feel  pity  for  him  and  serve  him 
a  little  food  in  the  form  of  breadcrumbs  or  grains  of  oats,  rice 
and  similar  kinds. 

Moreover,  if  we  expose  some  food  outside  of  the  window  or 
balcony,  after  a  few  minutes  we  will  witness  some  very  intensively 
pathetic  manifestations.  Although  generally  the  sparrow  exhibits 
an  insolent  temper  and  a  frank  disposition,  yet  he  is  too  timid  to 
approach  the  exhibited  food,  although  he  is  extremely  hungry. 
After  he  has  taken  a  glance  at  the  food,  he  retires  to  a  certain 
direction;  then  after  a  little  time  has  elapsed  he  will  return  with 
a  large  group  of  his  fellow-beings. 

They  all  mount  on  different  places  nearby,  so  that  they  can 
have  a  convenient  outlook  at  the  exposed  food.  But  none  of  them 
has  the  courage  to  proceed.  They  begin  to  peep  in  various  modi- 
fied tones,  which  apparently  indicates  that  they  have  been  coax- 
ing and  animating  each  other  to  make  an  attempt.  Finally,  one  of 


So 

them  seems  to  have  courage  enough  to  make  an  effort  and  pro- 
ceed slowly  to  the  exhibited  rarebit,  still  peeping  in  diverse  tones, 
which  is  answered  by  the  rest,  obviously  coaxing  and  urging,  or 
manifesting  some  signs  that  there  is  no  danger  in  sight.  Finally, 
when  he  arrives  at  the  place  of  the  food,  he  will  test  it  quickly, 
and  then  hurries  back  to  his  crowd;  after  a  little  discussion  he 
returns  back  to  the  food  again,  calling  in  the  meantime  the  rest 
to  come  over.  The  crowd  then  proceeds  also,  gradually,  accom- 
paying  the  movements  with  differently  scaled  peeping  tones,  till 
they  all  have  arrived  at  the  food;  and  after  being  convinced  that 
there  is  no  danger  to  be  expected  from  behind  the  windows,  they 
will  take  charge  of  the  food  and  begin  to  devour  it  in  an  unusual 
manner,  exclaiming  at  intermissions  some  effectively  suppressed 
tones.  Then,  after  they  have  satisfied  their  stomachs,  all  will  rise 
at  the  same  time  and  fly  back  and  mount  the  tops  of  roofs,  trees 
or  similar  high  objects  nearby,  and  then  commence  a  tremendous 
twittering,  apparently  to  demonstrate  their  success. 

Forms  of  Signals. — Many  observers  of  chicken  life  will  have 
noticed,  when  the  rooster  has  discovered  a  grain  or  rarebit  on  the 
ground,  that  he  will  exclaim  at  once  in  a  quick  tempo  and  in  high 
note,  similar  like  thus:  "took!  took!  took!"  and  upon  this  signal 
one  or  more  of  the  hens  will  break  off  their  excursions  and  dash 
for  the  rooster,  who  stands  there  still  unmoved,  pointing  with  his 
beak  to  the  object  on  the  ground. 

There  is  another  incident  of  chicken  life.  When  the  chicken 
crew  take  up  their  daily  excursions  into  the  fields  nearby,  the 
rooster,  it  will  frequently  be  observed,  will  continuously  spy 
around  to  detect  danger.  Sometimes  he  will  decline  his  head  a 
little  on  the  side  in  order  to  have  a  convenient  outlook  to  the 
sky,  to  discover  the  outlines  of  a  hawk  scoping  for  prey.  And 
should  the  rooster  discover  his  enemy  way  up  in  the  sky,  calmly 
performing  his  aerial  circles,  then  the  rooster  will  demonstrate  his 
indignation  in  a  very  low  and  extended  tone,  similar  like  this: 
"G — u — rrr!"  which  is  apparently  a  sign  of  alarm  to  call  the  atten- 
tion of  his  crew  that  there  is  danger  in  sight ;  they  all  will  stop  for 
a  moment,  but  then  will  proceed  again  in  their  search  for  food. 

The  rooster  will  still  keep  his  eye  on  the  enemy;  but  at  the 
very  moment  the  hawk  is  making  an  attempt  to  change  the  tempo 
of  his  aerial  evolutions  and  making  some  suspicious  motions,  the 


rooster  will  at  once  exclaim  loudly  and  in  a  more  higher  tone  and 
quicker  tempo,  similar  like  this:  "Took,  took,  took!"  alarming 
thereby  his  family  to  rush  for  their  safety  back  to  the  barn,  or, 
if  too  distant,  to  the  next  sheltering  bush. 

All  these  manifestations  show  plainly  that  these  birds  have 
gradually  adopted  certain  rational  forms  and  methods  for  the 
benefit  of  their  mutual  welfare;  and  the  rooster,  feeling  instinc- 
tively (intuitively)  to  be  the  master  and  consequently  the  pro- 
tector, who  is  morally  responsible  for  his  subjects,  must  exert 
available  modes  which  will  answer  the  questions  of  their  social 
welfare. 

Alarms,  to  warn  the  members  of  the  colony  in  cases  of  danger, 
have  also  been  observed  among  prairie  dogs.  So  far  as  the  eye  is 
able  to  overlook  the  prairie,  numbers  of  little  hills  will  be  ob- 
served; each  is  mounted  by  a  prairie  dog,  solely  for  the  purpose 
to  overlook  the  place  and  watch  for  danger.  And  as  soon  as  an 
unwelcome  individual  is  approaching  the  colony,  the  first  one  who 
discovers  the  intruder  will  alarm  the  others  by  certain  barking 
sounds,  and  upon  this  they  all  disappear  into  the  midst  of  their 
dives  and  remain  there  till  all  danger  is  out  of  sight. 

The  various  forms  of  cries  and  sounds  of  birds  and  some 
other  organic  beings,  when  they  are  uttered  under  the  influences 
of  meteorological  changes  and  disturbances,  may  also  be  classified 
under  alarm  and  signal  cries,  that  is,  merely  of  a  secondary  order. 
Although  these  expressions  represent  not  a  direct  warning  of 
danger,  yet  they  seem  to  demonstrate  strongly  excited  emotional 
effects,  though  the  weather  exerts  a  great  influence  upon  the 
organic  system,  creating  different  pleasant  and  unpleasant  feel- 
ings. For  this  reason,  such  animals  may  feel  instinctively  moved 
to  demonstrate  their  impression  to  other  fellow-beings,  and  at  the 
same  time  calling  the  public  attention  to  these  influences  and  make 
them  a  matter  of  general  contemplation. 

It  has  been  also  recorded  that,  if  the  peacock  continuously 
cries  before  retiring  rain  will  be  expected.  The  same  has  been 
observed  with  chickens.  Loud  and  continuous  singing  of  the 
robin  during  the  forenoon,  it  is  claimed,  indicates  rain.  Peacocks 
and  canaries  become  excited  and  noisy  in  the  evening  preceding 
a  stormy  day,  and  it  is  furthermore  noticed  that  seismic  dis- 


52 

turbances  do  also  influence  the  animals  and  induce  them  to  emo- 
tional exclamations. 

If  it  is  apparent  that  these  so  modified  demonstrative  expres- 
sions are  not  uttered  unless  there  be  a  reason;  moreover,  that 
these  so  affected  animals  express  their  feelings  of  that  prvailing 
pathetical  condition  to  their  surroundings,  and  of  which  they 
perhaps  instinctively  conclude  to  be  in  a  corresponding  condition ; 
now,  it  may  here  be  replied  that  in  a  case  where  such  manifesta- 
tions take  place,  where  no  other  individuals  are  present  to  which 
such  a  demonstrating  animal  could  address  its  expression,  the 
motivity  of  demonstration  would  become  questionable.  But  we 
must  bear  always  in  mind  that  an  animal,  according  to  the  funda- 
mental principle,  to  develop  a  sound-producing  organ  in  order  to 
reach  related  individuals  by  distance,  even  if  not  sighted,  is 
logically  inducted  by  the  empirical  idea  to  suspect  a  corresponding 
individual  in  the  vicinity,  and  demonstrate  its  feelings  and  motives 
to  that  supposed  fellow-being;  but  such  cases  can  only  be  related 
to  such  condition  where  a  bird,  for  instance,  is  doomed  for  con- 
finement. But  outside  of  this  they  are  never  really  to  that  extent 
isolated  to  meet  a  correspondent  upon  their  calls  and  signals. 

The  motive  of  the  bird's  singing  is  based  upon  this  very 
same  principle ;  although  it  often  seems  that  such  a  demonstrative 
bird  is  in  a  solitary  state,  this  is  merely  an  erroneous  conception 
and  illusion.  When  the  lark  warbles  her  songs  way  up  in  the 
high  sky  and  her  emotional  affection  culminates  in  ecstasy,  she 
empirically  is  inducted  by  the  idea  (instinctively)  that  her  song 
has  reached  the  suspected  correspondent,  whether  it  is  a  song  of 
challenge,  of  rivalry,  or  perhaps  a  song  of  charm  addressed  to  a 
female,  viz.,  sexual  mate.  All  other  animals  have  no  interest  for 
her.  And  so  it  is  with  other  singing  birds — all  deal  with  their 
own  species. 

Mr.  Charles  Waterton  relates  of  those  cruel  fashions  in  Bel- 
gium and  Holland,  where  the  people  used  to  blind  chaffinches  in 
order  to  increase  the  power  and  the  effects  of  their  songs.  Now, 
in  spite  of  their  cruel  treatment,  the  still  joyous  singing  of  these 
so  ill-treated  beings,  putting  forth  their  wild  notes  and  sweet 
melodies,  demonstrates  that  even  thus  so  formed  isolation  did  not 
interrupt  them  in  demonstrating  their  emotional  effects  and  feel- 
ings to  some  suspected  corresponding  fellow-beings,  rivals  or 


53 

sexual  mates,  as  they  did  when  they  were  still  in  the  midst  of 
their  golden  liberty,  sitting  on  the  nest,  singing  and  warbling 
solely  to  beguile  the  incubation  of  their  females. 

The  impulse  of  the  joyous  singing,  to  put  forth  such  sweet 
melodies  in  order  to  charm  their  sexual  mates,  is  a  too  strongly 
habitual,  pathetical  manifestation  that  it  could  be  extinguished  by 
the  means  of  isolation  or  any  form  of  confinement.  Its  impulse 
is  naturally  analogous  to  the  genius  of  a  born  musician,  where 
the  power  to  produce  melodies  is  so  determining  and  its  tendency 
too  impulsive  to  exert  itself  and  tending  to  exaggerate  the  sub- 
Hmest  effects. 

Expressions  of  Monkeys. — The  best  adapted  forms  of  ges- 
tures and  vocal  sounds  in  the  vertebrate  kingdom  will  be  observed 
among  the  monkeys.  According  to  their  refined  anatomical  and 
psychological  constitution,  which  resembles  mostly  mankind,  they 
are  impelled  to  associate  and  form  extensive  colonies  in  order  to 
maintain  better  their  social  and  mutual  welfare. 

Moreover,  in  compliance  with  their  delicate  constitution, 
which  logically  requires  also  an  equally  refined  condition  of  exis- 
tence, the  predominating  idea  of  individualization,  to  maintain 
an  ideal  existence,  is  becoming  equally  more  intensive  and  of  a 
more  rational  determination ;  that  is,  the  feelings  representing  the 
idea  of  individuality  and  which  also  constitutes  emotion,  are  be- 
coming more  sensitive  and  susceptible.  Their  tendencies  for 
refinement  and  exaltation,  viz.,  pleasant  feeling,  are  growing  more 
impulsive  and  determined  to  shape  an  ideal  existence.  Subse- 
quently, it  follows  the  development  of  higher  sentiment  and  the 
aversion  to  brute  and  rough  influences. 

These  determining  and  intensive  emotional  feelings  induce 
the  individual  to  intellectual  exertion  and  rationality  in  order  to 
serve  as  means  to  obtain  the  desired  ideal  existence.  According 
to  this,  the  emotional  and  intellectual  faculties  have  become 
most  sensitive  and  reflexible  influences  of  the  monkey's  psycho- 
logical constitution.  Naturally,  they  are  the  main  factors  induc- 
ing the  monkeys  to  associate  and  form  colonies,  and,  through 
mutual  existence,  they  are  capable  to  obtain  the  ideal  existence 
which  corresponds  with  their  intellectual  and  pathetical  disposi- 
tion. 


54 

The  so-established  colony  cannot  maintain  its  welfare  with- 
out such  forms  which  complete  the  modus  of  perfect  mutual  under- 
standing. And  there  are  again  the  refined  and  exerted  intellectual 
and  pathetical  faculties,  by  which  the  monkey  is  enabled  to  modify 
a  variety  of  forms  of  signs,  which  indicate  the  prevailing  motives, 
and  to  demonstrate  comprehensively  their  principles  to  their 
fellow-beings. 

Now,  though  the  monkeys'  psychological  disposition  implies 
also  a  variety  of  emotional  effects  and  each  particular  effect  is  to  be 
demonstrated,  each  effect  logically  requires  also  its  particular  form 
of  significance  by  which  it  can  distinctly  be  comprehended  by  the 
co-respondent.  Hence,  though  the  monkeys'  anatomical  constitu- 
tion is  to  that  extent  availably  constructed  (analogous  to  man)  to 
render  the  requirable  variety  of  forms,  which  are  necessary  to 
signify  every  particular  effect  and  motive,  so  has  the  monkey  for 
every  particular  effect  and  motive  a  particular  form,  through 
which  he  is  able  to  demonstrate  its  principles  to  the  surrounding. 
That  is,  in  other  words,  the  monkey  is  capable  to  express  his 
effects  and  motives  through  various  forms  of  gestures,  poses  and 
sounds  in  a  comprehensively  demonstrative  manner. 

Furthermore,  though  each  member  of  such  a  monkey  colony 
empirically  deducts  from  its  own  emotional  feeling  how  to  be 
treated,  so  feels  and  understands  empirically  every  member  how  to 
treat  the  other  in  compliance  with  each  other's  individual  feelings 
and  ideas.  Their  instinctive  feelings  inducts  them  that  to  main- 
tain the  existence  of  their  organization,  which  logically  implies 
also  the  ideal  existence  of  every  one,  they  have  to  sustain  every 
member  which  individually  contributes  its  share  to  the  existence 
of  the  colony. 

Hence,  they  have  to  take  care  that  no  member  will  become 
perished  and  lost;  moreover,  they  respect  and  appreciate  each 
other's  individuality  as  their  own;  that  is,  in  other  words,  they 
have  instinctively  objectively  established  the  primeval  form  and 
principles  of  sociology. 

Their  mutual  interest  and  pathetical  feelings  for  each  other 
may  best  be  illustrated  in  the  following  example :  A  hunter  killed 
a  female  monkey ;  by  the  act  of  carrying  it  away  he  was  followed 
up  and  pursued  by  a  large  number  of  the  colony,  but  according 
to  an  effective  gun-shot,  they  retreated  to  their  distant  places, 


55 

except  an  old  male  remained  there  and  began  to  howl  and  to  cry, 
and  bursting  out  in  the  most  intensive  pathetical  exclamation,  so 
that  the  hunter  felt  pity  for  him  and  returned  to  him  the  dead 
corpse  of  the  victim.  The  old  male  seized  it  at  once  and  hurried 
away  back  to  the  visiting  crowd,  and  they  all  disappeared  after 
this  in  the  midst  of  the  woods. 

Moreover,  according  to  their  delicate  and  refined  situation 
which  they  take  up  in  the  organic  world,  and  also  their  com- 
munal relation,  which  has  impelled  them  to  develop  available  forms 
of  expression  to  communicate  with  each  other  in  order  to  effect 
a  mutual  understanding,  they  have,  at  the  same  time,  in  correlation 
with  the  refinement  of  their  feelings  and  ideas,  also  instinctively 
been  tending  to  develop  certain  forms  and  modes  by  which  they 
are  able  to  demonstrate  and  express  to  each  other  reverence  and 
further  acts  of  courtesy  and  politeness.  This  has  been  frequently 
noticed  in  monkeys  when  it  concerns  family  affairs.  Kissing 
seems  to  be  in  monkey  families  also  an  important  manifestation 
of  courtesy.  A  well-known  naturalist  relates  of  a  baboon  mother, 
who  gave  birth  to  a  young  one:  Her  male  fiance  came  over  to 
visit  her ;  other  males  came,  too ;  finally  every  male  baboon  kissed 
the  baboon  mother ;  then  the  rest  of  all  the  males  confronted  her, 
moving  their  lips,  which  did  look  like  a  polite  conversation. 

Very  peculiar  are  their  modes  of  salutes.  According  to 
Fisher,  the  most  important  form  of  salutes  to  demonstrate  rev- 
erence is  that  the  visitor  exhibits  his  hind  part  to  the  party  he  is 
visiting;  this  party,  in  order  to  repay  the  same  and  complete  this 
act  of  reverence,  has  to  scratch  the  exposed  hind  part  of  the 
visitor ;  neglecting  this  act  would  be  considered  as  a  grave  insult. 


CHAPTER   X. 

MISCELLANEOUS  FORMS  AND  CONCLUSION. 

In  resuming  the  functions  of  expression,  as  illustrated  in 
preceding  chapters,  which  are  solely  adapted  for  the  service  of 
intercommunication  and  understanding,  I  shall,  in  this  chapter, 
refer  to  some  other  forms  of  similar  manifestations  and,  there- 
fore, very  much  related  to  the  subject. 

Through  all  chapters  I  have  been  tending  to  demonstrate 


56 

that  the  fundamental  basis  of  animal  intercommunication  and 
their  mutual  understanding  lies  within  the  psychological  consti- 
tution, that  is  to  say,  that  the  dominating  faculties  of  the  soul, 
intellectually  and  pathetically,  essentially  constitute  the  means 
of  intercourse  and  expression.  According  to  the  laws  of  life, 
all  organic  beings  are  instinctively  subjected  to  the  prevailing 
strong  aversion  against  influences  annoying  their  individual. 
Moreover,  the  natural  tendency  of  most  every  animal  is,  in  order 
to  improve  the  welfare  of  its  ideal  existence,  to  maintain  a  sym- 
pathetical  connection,  with  which  it  is  impelled  to  share  existence, 
as,  for  instance,  in  confinement.  The  sympathetical  manifestation 
to  each  other  indicates  logically:  benevolence;  therefore  many 
animals  enter  easily  and  subjectively  the  conditions  of  friend- 
ship for  the  benefit  of  mutual  welfare;  and  even  if  both  repre- 
sent individuals  of  extremely  different  species. 

Thus  so  formed  friendship  remains  generally  unbroken 
during  lifetime.  Moreover,  such  allied  heterogeneous  indi- 
viduals confer  and  understand  each  other  harmoniously,  although 
their  respective  modes  of  demonstrative  expression,  as  gestures, 
sounds  or  poses,  render  very  little  service  to  each  other  and, 
therefore,  they  are  dependent  on  the  ground  of  telepathetical 
intercourse.  Such  manifestations,  which  frequently  take  place 
and  which  daily  can  be  observed,  are  a  further  proof  that  the 
understanding  among  animals  is  essentially  based  on  the 
psychological  ground  and  that  the  fundamental  forms  of  under- 
standing originate  from  the  pathetical  system  of  the  individual 
and  the  centre  of  its  subconsciousness  within. 

As  a  very  remarkable  manifestation  of  telepathetical  under- 
standing of  an  animal,  I  shall  relate  the  following  case.  Mr. 
Spelatus  possessed  a  very  loyal  dog.  Whenever  he  traveled 
from  home  to  Spelato,  he  left  his  dog  at  home.  During  all  this 
time  the  dog  exhibited  sadness  and  emotional  depression  and 
rejected  food.  But  a  short  time  before  his  master  was  on  his 
way  home,  he  became  aroused  and  restless,  and  when  the  door 
was  opened  he  ran  away  and  then  shortly  after  he  returned 
home  with  his  master. 

Another  similar  case.  Mr.  G.  owned  a  blackbird  which  he 
had  trained  to  sing  some  melodies.  He  presented  this  bird  to 
his  sister  living  several  miles  away.  But  every  time  when  G. 


57 

was  on  the  way  to  visit  his  sister,  the  bird  manifested  some 
excitement  and  stopped  singing.  But  as  soon  as  the  same 
entered  the  door,  the  bird  calmed  down  and  commenced  singing 
again;  this  manifestation  could  repeatedly  be  observed. 

Now,  it  may  be  obvious  that  an  understanding,  solely  by 
thought  transference,  could  not  be  acquired,  because  it  seems 
to  be  doubtful  that  these  animals  were  really  capable  of  reason- 
ing intuitively  from  the  objective  thought  forms  of  their 
respective  masters,  that  is,  to  perceive  visually  the  forms  of  the 
thoughts.  But  it  seems  more  apparent,  that  where  reasoning 
intuitively  and  pathetically  from  the  pathetical  motive  (inten- 
tion) that  is,  reasoning  from  the  effects  of  the  tendency  of 
approaching  sympathetical  influence,  combined  with  the  pro- 
jective  influence  of  the  will  by  their  respective  sympathetically 
allied  masters. 

I  shall  allude  to  another  extraordinary  case,  where  indi- 
viduals of  very  extreme  distinct  species  formed  a  very  strong 
affected  alliance.  Mr.  Hartmut  relates  his  experiment  in  the 
"Intern.  Thiermarkt"  as  follows:  He  obtained  a  couple  of  valu- 
able Chinese  ducks  which  he  placed  in  a  large  and  extended 
yard,  fenced  in  by  a  high  stone  wall  and  containing  a  very  suitable 
swimming  pool. 

In  this  place  he  kept  also  a  newly  captured  young  fox, 
chained  to  his  hut.  Several  days  after  the  arrival  of  the  ducks, 
Mr.  Hartmut  made  the  strange  discovery  that  the  ducks  were 
keeping  themselves  closely  by  the  fox,  which  did  not  exhibit 
any  excitement  nor  made  any  attempt  to  assail  the  ducks.  The 
following  day  the  ducks  were  found  resting  close  by  the  hut,  side 
by  side  with  the  fox,  all  indulging  the  warm  and  animating  rays 
of  the  sun.  Moreover,  this  alliance  became  gradually  more  in- 
tensive and,  finally,  as  the  fox  was  released  from  his  chains,  they 
all  were  frequently  strolling  around  the  place,  and  when  the 
ducks  entered  the  pool,  the  fox  ran  around  that  pool  anxiously 
and  full  of  fear  that  they  might  be  harmed.  And  as  then,  further- 
more, the  ducks  had  produced  some  offsprings,  the  fox  also  de- 
voted his  undivided  care  to  them  and  endeavored  to  accommo- 
date them  in  every  possible  manner. 

Another  case  of  alliance,  analogous  to  this,  was  exhibited  by 
Mr.  Bostock  in  his  menagerie  at  Coney  Island  some  time  ago. 


58 

A  lion  and  a  lamb  were  confined  in  the  same  cage,  and  it  could 
plainly  be  observed  how  the  lion  frequently  and  affectionately 
paid  its  devotion  to  his  little  friend,  which  took  all  these  demon- 
strations calmly  and  well  contended,  as  if  it  were  treated  by  his 
mother. 

Concluding  from  the  nature  of  these  alliances,  manifested 
in  the  last  two  cases,  it  is  apparent  that  the  carnivorous  instincts 
or  impulses  must  have  lost  much  of  its  objectivity  and  intensity 
on  account  of  the  sufficiently  supplied  food  which  they  received 
in  their  confinement  and  which  did  substitute  for  the  prey  which 
they  had  to  hunt  for  when  living  in  the  forest  and  wilderness. 

The  pursue  of  prey  implies  a  certain  feeling  of  charm,  which 
logically  increases  and  intensifies  the  brute  aspirations,  and  which 
also  becomes  more  intensified  by  the  scarcity  of  prey;  naturally, 
this  tendency  exaggerated  in  the  feline  family  merely  into  brute 
lust  and  bloodthirst,  though  more  easier  in  the  canine  family. 

Now,  in  their  confinement,  these  animals,  the  lion  and  the 
fox,  had  not  the  opportunity  which  would  stimulate  their  car- 
nivorous and  brute  tendencies  and,  naturally,  to  indulge  any 
further  in  such  transactions,  they  would  render  no  charm  and 
stimulations  to  brute  manifestations,  because  their  appetites 
were  satisfied  by  the  rational  treatment  they  received  by  their 
respective  masters.  Hence,  they  subjected  and  yielded  to  the 
feelings  of  easiness,  the  same  as  all  animals,  after  being  satisfied, 
generally  indulge  in  repose  and  idleness. 

Moreover,  it  is  owing  to  the  laws  of  psychology  that  all 
organic  beings  subjectively  tend  to  obtain  the  presence  of  another 
being  in  order  to  confer  and  to  exchange  their  feelings  and 
motives,  respectively,  to  indulge  in  the  reflexion  of  their  individu- 
ality. This  is  a  tendency  to  form  a  sympathetic  union  or  friend- 
ship. The  aspiration  is  becoming,  in  cases  of  confinement,  nat- 
urally more  determined  and  affectionate;  this  is  especially  the 
case  where  such  confined  beings  are  strictly  excluded  from  the 
outer  world. 

Thus  so  allied  individuals  can  be  representatives  of  the 
extremest  organic  orders  and  still  they  are  susceptible  to  form 
a  sympathetical  union,  which  really  will  answer  the  question  of 
mutual  welfare  of  their  respective  ideal  existence.  The  lone 
man  prisoner,  as  history  relates,  may  form  a  close  friendship 


59 

with  an  insect  sharing  the  space  of  his  cell,  and  which  afterwards 
may  culminate  in  intensive  mutual  pathetical  affections.  Such 
two  united  organic  beings  respect  and  honor  each  other's  per- 
sonality; and  deducting  from  the  feelings  and  desires  of  their 
own  being,  they  thereby  understand  what  is  due  to  each  other. 
Hence,  the  so  constructed  sympathetical  affection  stimulates  each 
individual  to  exercise  efforts  to  render  mutual  benevolence. 

This  is  plainly  demonstrated  in  the  two  above-illustrated 
cases.  The  lamb  and  the  ducks  must  have  apparently  been  in- 
ducted by  their  own  intuition  and  pathetical  perceptibility,  that  the 
affections  of  their  respective  co-respondents  were  to  them  of  sym- 
pathetical and  benevolent  character;  hence,  reasoning  from  their 
instinctive  feelings,  they  subjected  and  yielded  to  the  influences 
of  their  friends,  the  lion  and  the  fox. 

The  alliances  which  have  been  sympathetically  formed  under 
such  conditions  will  grow  gradually  more  and  more  intensive, 
as  then  these  manifestations  are  also  subject  to  the  laws  of  habits. 
The  bands  which  bind  them  sympathetically  will  seldom  give 
way,  even  if  these  animals  have  been  given  their  liberty,  and  as 
this  has  been  frequently  demonstrated,  they  retain  their  friend- 
ship during  their  lifetime,  till  death  breaks  these  ideal  chains  of 
real  friendship. 

Conclusion. — In  resuming  these  foregoing  illustrated  mani- 
festations of  the  intercourse  in  the  animal  world,  on  this  place, 
it  is  done  merely  for  the  purpose  to  avoid  liable  erroneous 
conclusions  and  false  conceptions,  which  might  be  created  by  the 
tendency  of  this  work,  which  bases  the  principles  of  animal 
understanding  and  the  fundamental  basis  of  intercourse  express- 
ively on  the  psychological  ground. 

Therefore,  it  shall  here  be  pointed  out  and  be  remarked 
once  more  that  the  relation  of  psychological  intercourse  is  a  form 
of  communication  upon  which  mainly  the  lower  classes  of 
organic  life  are  depending;  that  is,  all  those  simple-formed  or- 
ganic beings  whose  organic  structure  is  not  fitted  nor  able  to 
modify  and  adopt  forms  of  communication  through  which  an 
harmonious  understanding  and  intercourse  could  be  gained.  I 
shall  allude,  for  instance,  to  certain  germs  in  the  lower  organic 
world,  as  protozoa,  moluscles,  vermes  and  other  similar  indi- 
viduals. But,  ascending  the  stages  of  organic  evolution,  where 


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14  DAY  USE 

DESK  FROM  WHICH  BORROWED 


J 
This  book  is  due  on  the  last  date  stamped  below,  or 

on  the  date  to  which  renewed. 
Renewed  books  are  subject  to  immediate  recall. 


MAY  2  6  1960 


MY18'60HT 


FEE    3197i 
MAR  -  9  1971    5 


/ 


LD  21-50m-6,'59 
(A2845slO)476 


General  Library 

University  of  California 

Berkeley 


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